co.

Table of Contents

s.

Summary

s.­1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.

s.­2

The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.

ac.

Acknowledgements

ac.­1

The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.


ac.­2

The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:

Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.

We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.

Text Body

The Translation
The Perfection of Wisdom in One Hundred Thousand Lines
2.

Chapter 2: Śāriputra

2.­1

At that time, when the Blessed One thus understood that the world‍—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras‍—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”

2.­2

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings [F.36.b] who want to fully awaken to all phenomena in all their aspects persevere in the perfection of wisdom?”

T3808
2.­3

The venerable Śāradvatīputra having thus inquired, the Blessed One said to him, “Śāradvatīputra, here bodhisattva great beings should stay in the perfection of wisdom without there being any place to stay. That is, they should perfect the perfection of generosity without there being any giving up, since93 no gift, giver, or recipient is apprehended. They should perfect the perfection of ethical discipline, since there are no downfalls or nondownfalls to be committed. They should perfect the perfection of tolerance, since there is no disturbance. They should perfect the perfection of perseverance, since there is no weakening of physical or mental effort. They should perfect the perfection of meditative concentration, since disturbance and false imagination do not exist.94 They should perfect the perfection of wisdom, since no phenomena are apprehended.

T3808
2.­7

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the nine perceptions. Thus, they should cultivate the perception of a bloated corpse, since a bloated corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a worm-infested corpse, since a worm-infested corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a putrefied corpse, since a putrefied corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding [F.38.a] in the perfection of wisdom, should cultivate the perception of a bloodied corpse, since a bloodied corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a black-and-blue corpse, since a black-and-blue corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a chewed-up corpse, since a chewed-up corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of a dismembered corpse, since a dismembered corpse is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of bones, since bones are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of an immolated corpse, since an immolated corpse is not apprehended.

2.­8

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of the unpleasantness of food, since unpleasantness is not apprehended.

2.­9

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the Buddha, since the Buddha is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the Dharma, since the Dharma is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, [F.38.b] should cultivate mindfulness of the Saṅgha, since the Saṅgha is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of ethical discipline, since ethical discipline is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of giving away, since giving away is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the gods, since the gods are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the inhalation and exhalation of breath, since breathing is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of disillusionment,95 since disillusionment is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of death, since death is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate mindfulness of the body, since a body is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of impermanence, since impermanence is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of suffering, since suffering is not apprehended. [F.39.a] Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of nonself, since nonself is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of unattractiveness, since unattractiveness is not apprehended.96 Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception of death, since death is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception that there is nothing delightful in the entire world, since there being nothing delightful is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the perception that there is nothing reliable in the entire world, since there being nothing reliable is not apprehended.

T3808
2.­11

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the extinction of contaminants, since extinction is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge that contaminants will not arise again, since not arising is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of phenomena, since phenomena are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of nonduality, since nonduality is not apprehended.97 Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of the conventional, since the conventional is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate the knowledge of mastery, since mastery is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should cultivate knowledge in accord with sound, since accord with sound is not apprehended.98

T3808
2.­14

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the stations of mastery, since a station of mastery is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the stations of complete suffusion, since a station of complete suffusion is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four ways to gather a retinue, since a way to gather a retinue is not apprehended. Śāradvatīputra, bodhisattva [F.40.b] great beings, abiding in the perfection of wisdom, should perfect the four presentations, since a presentation is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten levels, since a level is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten modes of conduct, since a mode of conduct is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten tolerances, since tolerance is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the twenty higher aspirations, since a higher aspiration is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the wisdom of an omniscient one, since the wisdom of an omniscient one is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the knowing of stilling and higher insight, since the knowing of stilling and higher insight is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the three knowledges, since knowledge is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four kinds of exact knowledge, since exact knowledge is not apprehended. Śāradvatīputra, [F.41.a] bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four fearlessnesses, since fearlessness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the five undiminished extrasensory powers, since the undiminished is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the six perfections, since a perfection is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the six principles of being liked, since being liked is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the seven riches, since riches are not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the eight ways great persons think, since a way of thinking is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the nine states of beings, since a state of being is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the ten powers of the tathāgatas, since a power of a tathāgata is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the eighteen distinct qualities of the buddhas, since a distinct quality of a buddha is not apprehended. [F.41.b] Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great loving kindness, since great loving kindness is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great compassion, since great compassion is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great empathetic joy, since great empathetic joy is not apprehended. Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect great equanimity, since great equanimity is not apprehended.

T3808
2.­15

“Bodhisattva great beings who want to fully awaken to the wisdom, furnished with the best of all aspects, of an omniscient one102 should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect knowledge of the aspects of the path should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect omniscience should persevere in the perfection of wisdom. Bodhisattva great beings who want to perfect knowledge of the aspects of all beings’ minds, their behavior, and their knowledge103 should persevere in the perfection of wisdom.

T3808
2.­18

“Bodhisattva great beings who want to know the level of śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to transcend the level of śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to remain at the level at which progress is irreversible should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the six105 extrasensory powers should train in the perfection of wisdom. Bodhisattva great beings who want to know all beings’ wavering minds and conduct106 should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the transcendental knowledge of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom. Bodhisattva great beings who want to attain the many dhāraṇī gateways and the gateways of meditative stability should train in the perfection of wisdom.

T3808
2.­19

“Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles giving gifts [F.42.b] should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families in the Śrāvaka and Pratyekabuddha Vehicles guarding ethical discipline should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles cultivating tolerance should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles applying perseverance should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles becoming absorbed in meditative concentration should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, all those virtuous roots of all the sons and daughters of good families who are in the Śrāvaka and Pratyekabuddha Vehicles cultivating [F.43.a] the perfection of wisdom should train in the perfection of wisdom. Bodhisattva great beings who want to surpass, by a single setting of the mind on enlightenment, together with rejoicing in them, the ethical discipline, meditative stability, wisdom, liberation, and knowledge and seeing of liberation of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

T3808
2.­21

“Bodhisattva great beings who have offered even a small gift for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom.107 Bodhisattva great beings who have maintained even a little ethical discipline for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have cultivated even a little tolerance for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ [F.43.b] should train in the perfection of wisdom. Bodhisattva great beings who have applied even a little perseverance for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have become absorbed even in a little meditative concentration for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom. Bodhisattva great beings who have cultivated even a little wisdom for the benefit of all beings, thinking, ‘How, through dedication by skillful means to all-aspect omniscience, will it become immeasurable, countless, and inestimable?’ should train in the perfection of wisdom.

T3808
2.­22

“Moreover, Śāradvatīputra, bodhisattva great beings who want to dwell in the perfection of generosity and want to perfect the perfection of generosity should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of ethical discipline and want to perfect the perfection of ethical discipline should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of tolerance and want to perfect the perfection of tolerance should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of perseverance and want to perfect the perfection of perseverance [F.44.a] should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to abide108 in the perfection of meditative concentration and want to perfect the perfection of meditative concentration should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to practice the perfection of wisdom and want to perfect the perfection of wisdom should train in the perfection of wisdom.

T3808
2.­23

“Moreover, Śāradvatīputra, when bodhisattva great beings have set their minds on it, thinking, ‘How will I behold the body of the buddhas in all my lives? How will I be encouraged by the buddhas? How will I be kept in mind by the buddhas? How will I please the buddhas? How will I be mentored by the buddhas?’ they should train in the perfection of wisdom.

2.­24

“Moreover, Śāradvatīputra, bodhisattva great beings who want to acquire the body of the buddhas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the thirty-two major marks of a great person should train [F.44.b] in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the eighty minor signs should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want throughout all their lives to recall their succession of former lives should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where the mind of enlightenment is not given up should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where the conduct of the bodhisattvas is not spoiled should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to forsake all evil friends and all evil associates should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to serve and respect all the buddhas and bodhisattvas who are virtuous spiritual mentors should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to defeat Māra and all the gods belonging to the māra class should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to purify all obscurations should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the state where one is unobscured with respect to all phenomena [F.45.a] should train in the perfection of wisdom.

T3808
2.­25

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish the lineage of the bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to establish the lineage of the buddhas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to maintain the lineage of the Three Precious Jewels without interruption should train in the perfection of wisdom.

T3808
2.­26

“Moreover, Śāradvatīputra, bodhisattva great beings who want to attain the level of a crown prince should train in the perfection of wisdom.

T3808
2.­27

“Moreover, Śāradvatīputra, bodhisattva great beings who want never to be separated from all the buddhas and bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the level of the bodhisattvas should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to swiftly complete the level of the tathāgatas should train in the perfection of wisdom.

2.­28

“Moreover, Śāradvatīputra, bodhisattva great beings who would like to be richly endowed with those virtuous roots and aspects with which they might serve, respect, honor, and worship [F.45.b] the blessed lord buddhas should train in the perfection of wisdom.

2.­29

“Moreover, Śāradvatīputra, bodhisattva great beings who want to delight all beings should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to fulfill the aspirations of all beings should train in the perfection of wisdom. Moreover, Śāradvatīputra, when bodhisattva great beings think that they should satisfy all beings with all necessities and enjoyments such as food, drink, clothing, ornaments, flowers, incense, perfume,109 garlands, unguents, powders,110 bedding, seats, dwellings, treatments for medical conditions, the requisites, riches, grains, finery, jewels, gems, beryl, conch shells, quartz, corals, pure gold, silver, orchards, and kingdoms and so on, they too should train in the perfection of wisdom.

2.­30

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings, as many as there are in the world systems of all the directions, numerous as the grains of sand of the river Gaṅgā, in the path of the ten virtuous actions, and who want to establish them in the four meditative concentrations, the four immeasurable attitudes, the five extrasensory powers, going for refuge to the Three Jewels, and devotion to the Buddha, the Dharma, and the Saṅgha‍—they should train in the perfection of wisdom.111

2.­31

“Moreover, Śāradvatīputra, bodhisattva great beings [F.46.a] who want to bring into the Great Vehicle all beings in worlds as vast as the realm of phenomena and as far-reaching as the element of space,112 who want to establish them in the perfection of generosity, who want to establish them in the perfection of ethical discipline, who want to establish them in the perfection of tolerance, who want to establish them in the perfection of perseverance, who want to establish them in the perfection of meditative concentration, and who want to establish them in the perfection of wisdom, should train in the perfection of wisdom.

T3808
2.­32

“Moreover, Śāradvatīputra, bodhisattva great beings who want to render even a single virtuous setting of the mind on enlightenment inexhaustible up until when they are on the seat of enlightenment113 should train in the perfection of wisdom.

T3808
2.­33

“Moreover, Śāradvatīputra, bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings [F.46.b] who are eager for all the blessed lord buddhas, as many as there are in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. [F.47.a] Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.

2.­34

“Moreover, Śāradvatīputra, bodhisattva great beings who, with a single thought,114 want to journey to all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

2.­35

“Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. [F.47.b] Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, want to journey to all those buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

2.­36

“Moreover, Śāradvatīputra, bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, [F.48.a] by giving voice to a single sound, to make themselves heard in all those buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who want, by giving voice to a single sound, to make themselves heard in all those buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.

2.­37

“Moreover, Śāradvatīputra, bodhisattva great beings [F.48.b] who want to remain so that the arising of buddhas continues without interruption should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to protect the lineage of a bodhisattva should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to remain so that the lineage of a buddha continues without interruption should train in the perfection of wisdom.

T3808
2.­38

“Moreover, Śāradvatīputra, bodhisattva great beings who want to dwell in the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of external phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of external and internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of emptiness should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of great extent should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of ultimate reality should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of conditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of unconditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell [F.49.a] in the emptiness of the unlimited should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of that which has neither beginning nor end should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of nonexclusion should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of inherent nature should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of intrinsic defining characteristics should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of that which cannot be apprehended should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of nonentities should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of essential nature should train in the perfection of wisdom. Bodhisattva great beings who want to dwell in the emptiness of an essential nature of nonentities should train in the perfection of wisdom.

T3808
2.­39

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the referential, the predominant, the immediately preceding, and the causal conditions should train in the perfection of wisdom. [F.49.b]

2.­40

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the aspect and defining characteristic should train in the perfection of wisdom.115

2.­41

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the real nature of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the unmistaken real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the one and only real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the unchanging real nature should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the genuine, definitive real nature should train in the perfection of wisdom.116

T3808
2.­42

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the realm of phenomena with respect to all phenomena117 should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the very limit of reality with respect to all phenomena118 should train in the perfection of wisdom.

2.­43

“Moreover, Śāradvatīputra, bodhisattva great beings who want to know all the grains of sand of the river Gaṅgā, as numerous as they are, in the great billionfold world system should train in the perfection of wisdom.

T3808
2.­44

“Moreover, Śāradvatīputra, bodhisattva great beings who want to lift up [F.50.a] on the tip of a filament that is one hundredth of the width of a strand of hair all the masses of water in oceans, rivers, big rivers, little rivers, pools, lakes, ponds, and marsh lands in the great billionfold world system, and at the same time not harm the creatures inhabiting them, should train in the perfection of wisdom.

2.­45

“Moreover, Śāradvatīputra, bodhisattva great beings who want to blow out with one puff of breath those masses of fire, as many as there are, in the great billionfold world system‍—such a blaze as, to illustrate, one like the eon’s conflagration when all of them have burst into a single blazing flame‍—should train in the perfection of wisdom.

2.­46

“Moreover, Śāradvatīputra, bodhisattva great beings who want with a single fingertip to cover completely and suppress the great eon-annihilating tornado of all the revolving winds, as many as there are, in the great billionfold world system, that blows away, scatters, and destroys this great billionfold world system as if it were just a handful of chaff, should train in the perfection of wisdom.

T3808
2.­47

“Moreover, Śāradvatīputra, bodhisattva great beings who want their single cross-legged posture to expand into and fill up the entire element of space of the great billionfold world system, whatever its measure, should train in the perfection of wisdom.

T3808
2.­48

“Moreover, Śāradvatīputra, even when bodhisattva great beings think, ‘I should bundle and lift up the axial mountain Sumeru, [F.50.b] the encircling mountain ranges, the great encircling mountain ranges‍—all of them, as many as there are in the great billionfold world system‍—with a single strand of hair and hurl them into a countless number of an inestimable number119 of world systems,’ they should train in the perfection of wisdom.

2.­49

“Moreover, Śāradvatīputra, bodhisattva great beings who want to understand in terms of minute atomic particles all the many trees, grasses, bushes, medicinal plants,120 and woodlands, as well as the masses of rocks, stones, baked clay, mountains, and great earth121 in the great billionfold world system should train in the perfection of wisdom.

T3808
2.­50

“Moreover, Śāradvatīputra, bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­51

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, [F.51.a] and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­52

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­53

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, [F.51.b] should train in the perfection of wisdom.

2.­54

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­55

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­56

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate southwestern direction, [F.52.a] numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­57

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­58

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, [F.52.b] a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­59

“Bodhisattva great beings who want with a single alms bowl to distribute food to all the blessed lord buddhas who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and similarly who want to serve, want to respect, want to honor, and want to worship them with a single flower, a single garland, a single perfume, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single flag, should train in the perfection of wisdom.

2.­60

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, [F.53.a] want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­61

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­62

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, [F.53.b] want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­63

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­64

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the [F.54.a] aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­65

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­66

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, [F.54.b] want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­67

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­68

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish [F.55.a] all the beings, as many as are residing in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­69

“Bodhisattva great beings who want to establish all the beings, as many as are residing in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline, want to establish them in the aggregate of meditative stability, want to establish them in the aggregate of wisdom, want to establish them in the aggregate of liberation, and want to establish them in the aggregate of the knowledge and seeing of liberation, and who want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, want to establish them in the knowledge of the aspects of the path, want to establish them in all-aspect omniscience, [F.55.b] and want to establish them in the expanse of nirvāṇa where there is no residue of the aggregates, should train in the perfection of wisdom.

2.­70

“Moreover, Śāradvatīputra, bodhisattva great beings who want to lead all beings, as many as there are in all the world systems of the ten directions, to final nirvāṇa by means of the Śrāvaka and Pratyekabuddha Vehicles and by means of the Great Vehicle, should train in the perfection of wisdom.

2.­71

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and engage in acts of generosity, they should train accordingly. They should train such that122 when they give their gifts in that way, there will be a great result. When they give their gifts in that way, they will be born in great and lofty royal families. When they give their gifts in that way, they will be born in great and lofty priestly families. When they give their gifts in that way, they will be born in great and lofty householder families. When they give their gifts in that way, based just123 on giving those gifts, they will be born among the gods of the Cāturmahā­rājika realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of Trayastriṃśa realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Yāma realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Tuṣita realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Nirmāṇarati realm. When they give their gifts in that way, based just on giving those gifts, they will be born among the gods of the Paranirmitavaśavartin realm.

2.­72

“When they give their gifts in that way, based just on giving those gifts, the first meditative concentration will emerge.124 When they give their gifts in that way, based just on giving those gifts, the second meditative concentration will emerge. When they give their gifts in that way, [F.56.a] based just on giving those gifts, the third meditative concentration will emerge. When they give their gifts in that way, based just on giving those gifts, the fourth meditative concentration will emerge.

2.­73

“When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of infinite space. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of infinite consciousness. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of nothing-at-all. When they give their gifts in that way, based just on giving those gifts, they will become absorbed in the meditative absorption of the sphere of neither perception nor nonperception.

2.­74

“When they give their gifts in that way, based just on giving those gifts, the four applications of mindfulness will emerge. When they give their gifts in that way, based just on giving those gifts, the four correct exertions will emerge. When they give their gifts in that way, based just on giving those gifts, the four supports for miraculous ability will emerge. When they give their gifts in that way, based just on giving those gifts, the five faculties will emerge. When they give their gifts in that way, based just on giving those gifts, the five powers will emerge. When they give their gifts in that way, based just on giving those gifts, the seven branches of enlightenment will emerge. When they give their gifts in that way, based just on giving those gifts, the noble eightfold path will emerge.

2.­75

“When they give their gifts in that way, based just on giving those gifts, the emptiness, the signlessness, and the wishlessness gateways to liberation will emerge. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of having entered the stream. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of once-returner. When they give their gifts in that way, based just on giving those gifts, they will attain the fruit of non-returner. When they give their gifts in that way, based just on giving those gifts, they will attain arhatship. When they give their gifts in that way, [F.56.b] based just on giving those gifts, they will attain individual enlightenment. When they give their gifts in that way, based just on giving those gifts, they will attain unsurpassed, perfect, complete enlightenment.

2.­76

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they understand well that when they have given their gifts like that with skillful means, they perfect the perfection of generosity. When they have given their gifts like that, they perfect the perfection of ethical discipline. When they have given their gifts like that, they perfect the perfection of tolerance. When they have given their gifts like that, they perfect the perfection of perseverance. When they have given their gifts like that, they perfect the perfection of meditative concentration. And when they have given their gifts like that, they perfect the perfection of wisdom.” [B4]

2.­77

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings, when they give their gifts, perfect the perfection of generosity? How, Blessed Lord, do bodhisattva great beings, when they carefully maintain ethical discipline, perfect the perfection of ethical discipline? How, Blessed Lord, do bodhisattva great beings, when they cultivate tolerance, perfect the perfection of tolerance? How, Blessed Lord, do bodhisattva great beings, [F.57.a] when they undertake perseverance, perfect the perfection of perseverance? How, Blessed Lord, do bodhisattva great beings, when they become absorbed in meditative concentration, perfect the perfection of meditative concentration? And how, Blessed Lord, do bodhisattva great beings, when they cultivate wisdom, perfect the perfection of wisdom?”

T3808
2.­78

The Blessed One replied, “Śāradvatīputra, the perfection of generosity is perfected through purity with respect to the three spheres, by way of not apprehending a gift, a giver, or a recipient. Similarly, the perfection of ethical discipline is perfected since there are no rules to break or rules to keep; the perfection of tolerance is perfected since there is no disturbance; the perfection of perseverance is perfected since there is no weakening of physical or mental effort; the perfection of meditative concentration is perfected since there is no disturbance or thought; and the perfection of wisdom is perfected by knowing all phenomena without apprehending anything.125

T3808
2.­79

“Moreover, Śāradvatīputra, bodhisattva great beings who want to know and who want to acquire all the buddha-attributes126 of the blessed lord buddhas of the past, future, and present should train in the perfection of wisdom.

T3808
2.­80

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond [F.57.b] conditioned and unconditioned phenomena127 should train in the perfection of wisdom.

2.­82

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond virtuous and nonvirtuous phenomena129 should train in the perfection of wisdom.

2.­83

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond mundane and supramundane phenomena130 should train in the perfection of wisdom.

2.­84

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond material and immaterial phenomena131 should train in the perfection of wisdom.

2.­85

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond determinate and indeterminate phenomena132 should train in the perfection of wisdom.

2.­86

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena that are certain and that are not certain133 should train in the perfection of wisdom.

2.­87

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena to do with escaping and not escaping134 should train in the perfection of wisdom.

2.­88

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond phenomena that aid getting worse and that aid getting better135 should train in [F.58.a] the perfection of wisdom.

2.­89

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the phenomena of ordinary people and the attributes136 of the noble ones137 should train in the perfection of wisdom.

2.­90

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the phenomena of those learning and the attributes of those with no more to learn138 should train in the perfection of wisdom.

2.­91

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the attributes of śrāvakas and pratyekabuddhas139 should train in the perfection of wisdom.

2.­92

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond the attributes of bodhisattvas and the attributes of buddhas140 should train in the perfection of wisdom.

2.­93

“Moreover, Śāradvatīputra, bodhisattva great beings who want to go beyond all phenomena141 should train in the perfection of wisdom.

2.­94

“Moreover, Śāradvatīputra, bodhisattva great beings who want to comprehend the real nature of all past, future, and present phenomena should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to reach the very limit of nonarising with respect to all phenomena and who want to realize the very limit of reality of all phenomena should train in the perfection of wisdom.142 Moreover, Śāradvatīputra, bodhisattva great beings who want to have precedence over [F.58.b] all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.143 Moreover, Śāradvatīputra, bodhisattva great beings who want to serve all the blessed lord buddhas should train in the perfection of wisdom.144 Moreover, Śāradvatīputra, bodhisattva great beings who want to be in the intimate retinue145 of all the blessed lord buddhas should train in the perfection of wisdom.

2.­95

“Moreover, Śāradvatīputra, bodhisattva great beings who want to have many attendants146 should train in the perfection of wisdom. Moreover, Śāradvatīputra, bodhisattva great beings who want to acquire a retinue of bodhisattvas should train in the perfection of wisdom.

2.­96

“Moreover, Śāradvatīputra, bodhisattva great beings who want to purify the gifts of all donors should train in the perfection of wisdom.

2.­97

“Moreover, Śāradvatīputra, bodhisattva great beings who want to have thoughts that are unimpeded with respect to generosity147 should train in the perfection of wisdom.

2.­98

“Moreover, Śāradvatīputra, bodhisattva great beings who want to abandon thoughts of poor ethical discipline should train in the perfection of wisdom.

2.­99

“Moreover, Śāradvatīputra, bodhisattva great beings who want to reject the mind that thinks malicious thoughts should train in the perfection of wisdom.

2.­100

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having thoughts of indolence should train in [F.59.a] the perfection of wisdom.

2.­101

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having agitated thoughts should train in the perfection of wisdom.

2.­102

“Moreover, Śāradvatīputra, bodhisattva great beings who want to stop having intellectually confused thoughts should train in the perfection of wisdom.

2.­103

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from generosity should train in the perfection of wisdom.148

2.­104

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from ethical discipline should train in the perfection of wisdom.

2.­105

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from meditation should train in the perfection of wisdom.

2.­106

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from service should train in the perfection of wisdom.

2.­107

“Moreover, Śāradvatīputra, bodhisattva great beings who want to establish all beings in the meritorious foundations that arise from material things should train in the perfection of wisdom.

2.­108

“Moreover, Śāradvatīputra, bodhisattva great beings who want to develop the five eyes in their entirety should train in the perfection of wisdom. [F.59.b] That is to say, bodhisattva great beings who want to develop the eyes of flesh should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of divine clairvoyance should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of wisdom should train in the perfection of wisdom; bodhisattva great beings who want to develop the eye of the Dharma should train in the perfection of wisdom; and bodhisattva great beings who want to develop the eye of the buddhas should train in the perfection of wisdom.

T3808
2.­109

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly149 engaged; and who want to behold the many types of miraculous abilities and miraculous performances150 of those blessed lord buddha should train in the perfection of wisdom.

2.­110

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the southern direction, numerous as the grains of sand in the river Gaṅgā; [F.60.a] who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­111

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­112

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; [F.60.b]who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­113

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­114

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom. [F.61.a]

2.­115

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged, and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­116

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged, and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­117

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā; [F.61.b] who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­118

“Bodhisattva great beings who want to behold with their eye of divine clairvoyance all the blessed lord buddhas, as many as there are who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā; who want to hear with their ear of divine clairaudience all those doctrines which those blessed lord buddhas are teaching; who want to comprehend with their mind the mind of those blessed lord buddhas; who want to recollect the bodhisattva conduct in which those blessed lord buddhas had formerly engaged; and who want to behold the many types of miraculous abilities and miraculous performances of those blessed lord buddha should train in the perfection of wisdom.

2.­119

“Moreover, Śāradvatīputra, bodhisattva great beings who want, through the uninterrupted power and force of recollection, to retain151 all the doctrine that those lord buddhas in all the ten directions are teaching, and who do not want any to be squandered until unsurpassed, perfect, complete enlightenment, should train in the perfection of wisdom.

2.­120

“Moreover, Śāradvatīputra, bodhisattva great beings who want to behold [F.62.a] and want to develop the many buddhafields and purified buddhafields of the blessed lord buddhas of the past, future, and present should train in the perfection of wisdom.

2.­121

“Moreover, Śāradvatīputra, bodhisattva great beings who want to listen to all the teachings whatsoever of the tathāgatas‍—the discourses, the sayings in prose and verse,152 the prophetic declarations, the verses, the statements made for a purpose,153 the introductions, the accounts, the tales of past lives, the most extensive teachings, the narratives, the established instructions, and the marvelous events‍—and those that have not been heard by śrāvakas or pratyekabuddhas, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­122

“Moreover, Śāradvatīputra, bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the eastern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­123

“Bodhisattva great beings who want [F.62.b] to hear all the teachings whatsoever that all the blessed lord buddhas in the southern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­124

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the western direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­125

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the northern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­126

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate northeastern direction have spoken, will speak, and are speaking, [F.63.a] and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­127

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate southeastern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­128

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate southwestern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­129

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the intermediate northwestern direction have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, [F.63.b] want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­130

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the direction of the nadir have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­131

“Bodhisattva great beings who want to hear all the teachings whatsoever that all the blessed lord buddhas in the direction of the zenith have spoken, will speak, and are speaking, and who want to take them up, want to retain them, want to recite them, want to comprehend them, want to apply them earnestly and without error, want to teach them extensively to others, and want to teach them in an authentic manner, should train in the perfection of wisdom.

2.­132

“Moreover, Śāradvatīputra, bodhisattva great beings who want to illuminate all the spaces in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­133

“Bodhisattva great beings who want [F.64.a] to illuminate all the spaces in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

T3808
2.­134

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­135

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­136

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­137

“Bodhisattva great beings [F.64.b] who want to illuminate all the spaces in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­138

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­139

“Bodhisattva great beings who want to illuminate all the spaces in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­140

“Bodhisattva great beings who want to illuminate all the spaces in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train [F.65.a] in the perfection of wisdom.

2.­141

“Bodhisattva great beings who want to illuminate all the spaces in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, that are pervaded by a blinding pitch blackness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shed light, cannot radiate, and cannot shine, should train in the perfection of wisdom.

2.­142

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­143

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­144

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, [F.65.b] where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­145

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­146

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­147

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­148

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­149

“Moreover, Śāradvatīputra, bodhisattva great beings [F.66.a] who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­150

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom.

2.­151

“Moreover, Śāradvatīputra, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha to all those beings who are in world systems, like those world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, where there are beings who do not hear the word Buddha, the word Dharma, or the word Saṅgha, [F.66.b] and who want to establish them in right view, should train in the perfection of wisdom.

2.­152

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­153

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the southern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­154

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the western direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. [F.67.a] Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­155

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the northern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­156

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­157

“Moreover, Śāradvatīputra, [F.67.b] when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­158

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­159

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, [F.68.a] may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­160

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­161

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘Through my power may all those beings who are blind, as many as they are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. Through my miraculous ability and through my power may those who are deaf hear sounds with their ears, may those who have gone mad regain their senses, may those who are naked obtain clothes, may those who are hungry and thirsty obtain food and quench their thirst, may those who are ill recover their health, and may those who are in captivity and in prison become those who do as they please,’ they should train in the perfection of wisdom.

2.­162

“When bodhisattva great beings, thinking, ‘Through my power how will all those beings, as many as there are in all the world systems of each of the ten directions, numerous as the grains of sand of the river Gaṅgā, who are in states that lack freedom and have fallen into terrible forms of life in the hells, as animals, or in the world of Yama, [F.68.b] having died there obtain a human body?’ want to establish all those beings in ethical discipline, want to establish them in meditative stability, want to establish them in wisdom, want to establish them in liberation, and want to establish them in the knowledge and seeing of liberation, and want to establish them in the fruit of having entered the stream, want to establish them in the fruit of once-returner, want to establish them in the fruit of non-returner, want to establish them in arhatship, want to establish them in individual enlightenment, and want to establish them in unsurpassed, perfect, complete enlightenment, they should train in the perfection of wisdom.

T3808
2.­163

“Moreover, Śāradvatīputra, bodhisattva great beings who want to train in the tathāgatas’ way of carrying themselves, and who want to train in the tathāgatas’ pure conduct and manner of acting, and in the enlightened activities of the tathāgatas’ body, the enlightened activities of their speech, and the enlightened activities of their mind, which are thoroughly purified and preceded by transcendental knowledge, should train in the perfection of wisdom.

T3808
2.­164

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they contemplate like this: ‘How will it come to be that I, having looked down as an elephant looks, teach the doctrine to beings without hindrance?154 How will it come to be that I stretch with the stretch of a lion?155 How will it come to be that I tread with a tread that is not without purpose?156 [F.69.a] How will it come to be that I walk on the earth without my feet touching it, by the measure of four finger-widths? How will it come to be that I place the soles of my feet on thousand-petaled lotuses and proceed without harming the living creatures that are present beneath my feet? How will it come to be that when I walk, I leave an imprint on the great earth with the soles of my feet with their thousand-spoked wheels?157 How will it come to be that I make a complete circumambulation of the entire earth within a dimension just the size of a wheel? How will it come to be that even while I am going out for a walk all over the earth I still will not be sullied by the dust of the earth? How will it come to be that I am not physically and mentally tired even while I go to, and walk through, buddhafields that are one yojana; or two, three, four, five, ten, twenty, thirty, forty, fifty, or one hundred yojanas; or one thousand yojanas; or a hundred thousand yojanas; or ten million yojanas, a hundred ten million yojanas, a thousand ten million yojanas, or a hundred thousand ten million yojanas; or ten million billion yojanas, a hundred ten million billion yojanas, a thousand ten million billion yojanas, or a hundred thousand ten million billion yojanas; or an aprameya of yojanas, an asaṃkhya of yojanas, an acintya of yojanas, an atulya of yojanas, an ananta of yojanas, an aparyanta of yojanas, an abhāṣya of yojanas, an anabhilāpya158 of yojanas, or an anabhilāpyānabhilāpya of yojanas?’ And when they think such thoughts, they should train in the perfection of wisdom.

T3808
2.­165

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they also contemplate like this: ‘How will I diffuse one hundred thousand of ten million billion rays of light [F.69.b] from the soles of my feet with their thousand-spoked wheels, and, having assuaged all the sufferings of the states lacking freedom and terrible forms of life, secure all beings in happiness?’ While thinking thus, they should train in the perfection of wisdom.

2.­166

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that I, surrounded and attended by the gods of the Cāturmahā­rājika realm, and many hundred thousand of ten million billion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin; Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala;159 and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, approach the foot of the tree160 at the seat of enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­167

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be, when I am seated at the foot of the tree at the seat of enlightenment, that the gods of the Cāturmahā­rājika realm, and many hundred thousand of ten million billion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin; Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, [F.70.a] and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala;161 and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms spread out a cloth mat for me?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­168

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that, while seated at the seat of enlightenment, I touch the great earth with my hand excellently adorned with its major marks and absolutely defeat the dark forces of Māra and his minions?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­169

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that this region of the earth on which I will fully awaken to unsurpassed, perfect, complete enlightenment, and where I move, stand, sit, and recline, will become all diamond?’ And when they think such thoughts, they should train in the perfection of wisdom.

T3808
2.­170

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that on that very day that I go forth I will defeat the dark forces of Māra and his minions and fully awaken, on that very day, to unsurpassed, perfect, complete enlightenment, and, having fully awakened on that very day, how will it come to be that I will turn [F.70.b] the wheel of the Dharma? How will it come to be that, having turned it, immeasurable and countless beings will be dust-free, which is to say, having become free from stains, their eye of the Dharma will be purified with respect to phenomena? How will it come to be that immeasurable and countless beings stop further grasping, and have minds free from contaminants, and how will it come to be that immeasurable and countless beings will not turn back from unsurpassed, perfect, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­171

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘How will it come to be, when I have fully awakened to unsurpassed, perfect, complete enlightenment, that the community of śrāvakas will be immeasurable and countless; that those who attain arhatship in a single sitting through a single teaching of the Dharma are immeasurable and countless; that the bodhisattva great beings do not turn back from unsurpassed, perfect, complete enlightenment; that the community of bodhisattvas will be immeasurable and countless; that the measure of my lifespan will be infinite; and that the boundless light will be endowed with excellence?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­172

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘When I have fully awakened to unsurpassed, perfect, complete enlightenment, how will there come to be not even the sound of the words attachment, aversion, and delusion in that buddhafield?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­173

“Moreover, [F.71.a] Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘When I have fully awakened to unsurpassed, perfect, complete enlightenment, how will all beings in my buddhafield have such wisdom that they know “generosity is virtuous, discipline is virtuous, restraint is virtuous, chastity is virtuous, nonviolence with respect to all living creatures is virtuous”?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­174

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment as follows: ‘After I have passed into final nirvāṇa, how will it come to be that there are not even the words disappearance of the good Dharma?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­175

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should contemplate like this: ‘How will it come to be that just from hearing my name multitudes of beings in world systems numerous as the grains of sand of the river Gaṅgā become settled in unsurpassed, perfect, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

2.­176

“Śāradvatīputra, at the time bodhisattva great beings practicing the perfection of wisdom accomplish these good qualities, then the Four Great Kings are overjoyed, saying, ‘We too will offer them the alms bowls which the Great Kings of the past offered to the tathāgatas of the past.’ [F.71.b] The gods of the Trayastriṃśa realm are also overjoyed, saying, ‘We will serve and honor them.’ The gods of the Yāma realm are also overjoyed, the gods of the Tuṣita realm are also overjoyed, the gods of the Nirmāṇarati realm are also overjoyed, and the gods of the Paranirmitavaśavartin realm are also overjoyed.

2.­177

“The gods of the Brahmakāyika realm are also overjoyed, saying, ‘The ranks of the asuras will decline and the ranks of gods will flourish. We will request them, having attained complete buddhahood, to turn the wheel of the Dharma.’ The gods of the Ābhāsvara realm are also overjoyed, the gods of the Śubhakṛtsna realm are also overjoyed, and the gods of the Vṛhatphala realm are also overjoyed. The gods of the Avṛha realm are also overjoyed, the gods of the Atapa realm are also overjoyed, the gods of the Sudṛśa realm are also overjoyed, the gods of the Sudarśana realm are also overjoyed, and the gods of the Akaniṣṭha realm are also overjoyed.

2.­178

“Śāradvatīputra, at that time when bodhisattva great beings practicing the perfection of wisdom flourish through the six perfections, the sons and daughters of good families in the Bodhisattva Vehicle are also overjoyed, and say, ‘We will become the mother, father, brother, sister, wife, son, daughter, confidant, advisor, relative, companion, and friend of that great being.’

2.­179

“Also the Four Great Kings and the gods of the Cāturmahā­rājika realm, [F.72.a] the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pariṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha gods are overjoyed and say, ‘That bodhisattva great being has given up his entourage of queens.’162

2.­180

“Still, in order to establish beings in enlightenment these bodhisattvas practice celibacy. They do not engage in any sexual acts. They aspire that they might maintain celibacy from the time when they first begin to set their mind on enlightenment onward, and that they will not be noncelibate.

2.­181

“If you ask why, it is because the pursuit of sensual pleasures may even interrupt rebirth in the Brahmā worlds, so what need to say it may interrupt unsurpassed, perfect, complete enlightenment! Therefore, having gone forth the bodhisattva great beings will fully awaken to unsurpassed, perfect, complete enlightenment just as celibate persons. They will not do so as noncelibate persons.” [B5]

2.­182

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, “Blessed Lord, is it definite that bodhisattva great beings will have a father, a mother, a wife, sons, and daughters? [F.72.b]

2.­183

“Śāradvatīputra,” replied the Blessed One, “there are some bodhisattva great beings who definitely need to have a father and mother, but who do not need to have sons, daughters, or wives. There are some who definitely need to have a father and mother, and also wives, sons, and daughters.”

2.­184

“Śāradvatīputra, some bodhisattva great beings take a vow of celibacy from the time when they first begin to set their mind on enlightenment onward, and who live as unmarried persons until they fully awaken to unsurpassed, perfect, complete enlightenment. There are some bodhisattva great beings who have engaged in the pleasures of the five senses in order to bring beings to maturity through skillful means. After going forth from their circle of wives they then fully awaken to unsurpassed, perfect, complete enlightenment. Śāradvatīputra, some bodhisattva great beings practice the deep perfection of wisdom and, separated from the afflicted mental states of the desire realm, in order to brings beings to maturity, make a show of thoroughly enjoying the five sorts of sense objects, but they do not thoroughly enjoy them with all their heart.

T3808
2.­185

“Śāradvatīputra, if, as an analogy, an illusionist or the apprentice of an illusionist extremely well trained in magical spells and magical techniques were to conjure the five pleasures of the senses, and were then to make a show of dallying with, delighting in, and enjoying those five pleasures of the senses, do you think, Śāradvatīputra, that that illusionist or apprentice of an illusionist would have actually enjoyed the five pleasures of the senses?”

“No, Blessed Lord.” [F.73.a]

2.­186

“In the same way, Śāradvatīputra,” continued the Blessed One, “bodhisattva great beings who have trained extremely well in the illusion of the Great Vehicle acquire an enjoyment163 of the reality of phenomena as an illusion. Although they are free from all afflicted mental states, in order to bring beings who are to be trained to maturation they make a show of the enjoyment of the pleasures of the senses by the power of their great compassion, but they neither associate with those pleasures nor are they sullied by them.

T3808
2.­187

“Śāradvatīputra, bodhisattva great beings speak of the defects of sense pleasures using many descriptive expressions: ‘Sense objects are all ablaze, sense objects are debased, sense objects are murderous, sense objects are inimical, sense objects are aggressive, sense objects are like a brush fire, sense objects are like the deadly kimpāka fruit, sense objects are like holding the blade of a sword, sense objects are like a heap of embers, sense objects are like poisonous leaves, sense objects are like the iron hook used by an elephant trainer, and sense objects are like a cesspit.’

2.­188

“So it is, Śāradvatīputra, that although bodhisattva great beings are thoroughly cognizant of sense objects, in order that unskilled beings might be brought to maturation, to make them disillusioned with the five sense objects and to separate them from the five sense objects, they demonstrate the five sense objects to them, but without being intoxicated by them, nor being careless, nor engaging in negative actions that have sense objects as their cause and have sense objects as their basis.”


2.­189

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, [F.73.b] “Blessed Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

T3808
2.­190

The Blessed One replied, “Śāradvatīputra, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe a bodhisattva. Nor do they observe the term bodhisattva. Nor do they observe the conduct of a bodhisattva. Nor do they observe the perfection of wisdom. Nor do they observe the term perfection of wisdom. Nor do they observe ‘practicing,’ and neither do they observe ‘not practicing,’164 nor do they observe ‘practicing when they practice and not practicing when they do not practice,’ nor even do they observe ‘neither practicing nor not practicing.’ They also do not observe physical forms. Nor do they observe feelings. Nor do they observe perceptions. Nor do they observe formative predispositions. Nor do they observe consciousness.

T3808
2.­191

“If you ask why, Śāradvatīputra, it is because even bodhisattvas are empty of the inherent existence of bodhisattvas. Even the term bodhisattva is empty of the term bodhisattva. If you ask why, it is because such is their inherent nature. It is not owing to emptiness that physical forms are empty,165 nor is emptiness anything other than physical forms. Physical forms are indeed emptiness. Emptiness is indeed physical forms. It is not owing to emptiness that feelings are empty, nor is emptiness anything other than feelings. Feelings are indeed emptiness. [F.74.a] Emptiness is indeed feelings. It is not owing to emptiness that perceptions are empty, nor is emptiness anything other than perceptions. Perceptions are indeed emptiness. Emptiness is indeed perceptions. It is not owing to emptiness that formative predispositions are empty, nor is emptiness anything other than formative predispositions. Formative predispositions are indeed emptiness. Emptiness is indeed formative predispositions. It is not owing to emptiness that consciousness is empty, nor is emptiness anything other than consciousness. Consciousness is indeed emptiness. Emptiness is indeed consciousness. If you ask why, it is because even this ‘enlightenment’ is merely a name. Even this ‘bodhisattva’ is merely a name. Even this ‘emptiness’ is merely a name. Even this ‘physical forms’ is merely a name, even this ‘feelings’ is merely a name, even this ‘perceptions’ is merely a name, even this ‘formative predispositions’ is merely a name, even this ‘consciousness’ is merely a name.

T3808
2.­192

“And that is because physical forms are like an illusion, feelings are like an illusion, perceptions are like an illusion, formative predispositions are like an illusion, and consciousness is like an illusion. Illusions are merely names. They are not located in any direction, nor are they located in any place. The illusions that are seen do not really exist.166 They have not arisen. They are false. They are without inherent existence. They are without essential nature, nonarising, unceasing, not remaining, without increase, without decrease, without defilement, and without purification. Bodhisattva great beings who practice accordingly do not observe any phenomenon that arises.

T3808
2.­193

“They do not observe [F.74.b] anything that ceases. They do not observe anything that remains. They do not observe anything that increases. They do not observe anything that decreases. They do not observe anything that is defiled. They do not observe anything that is purified. They do not observe physical forms. They do not observe feelings. They do not observe perceptions. They do not observe formative predispositions. They do not observe consciousness. They do not even observe anything that is ‘enlightenment’ or ‘a bodhisattva.’ If you ask why, it is because the name of each separate phenomenon is an illusion,167 and from those designations that are unreal names that have adventitiously arisen, the falsely imagined are employed as conventions.168

T3808
2.­194

“Fixation on them169 comes about on the basis of convention. Therefore, when bodhisattva great beings practice the perfection of wisdom, they do not observe‍—which is to say, do not apprehend‍—any phenomena. Since they do not observe and do not apprehend anything, they do not give rise to conceit. They do not become attached to them.170

T3808
2.­195

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they investigate like this: ‘This bodhisattva is a mere name. This enlightenment is a mere name. This buddha is a mere name. This perfection of wisdom is a mere name. This practicing the perfection of wisdom is a mere name. This physical forms is a mere name. [F.75.a] This feelings is a mere name. This perceptions is a mere name. This formative predispositions is a mere name. This consciousness is a mere name.’

T3808
2.­196

“For example, Śāradvatīputra, one conventionally speaks of a self again and again even though it cannot be apprehended when definitively investigated. One conventionally speaks of a being again and again even though it cannot be apprehended when definitively investigated. One conventionally speaks of a life form again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a life again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an individual again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a person again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of one born of Manu again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a child of Manu again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an agent again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an instigator of an agent again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an experiencer again and again [F.75.b] even though it cannot be apprehended when definitely investigated. One conventionally speaks of an instigator of an experiencer again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a motivator again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of an inciter again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a knower again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a viewer again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of a toucher again and again even though it cannot be apprehended when definitely investigated. One conventionally speaks of one who is conscious again and again even though it cannot be apprehended when definitively investigated, because of the emptiness of what cannot be apprehended. Rather, these are simply mere names and symbols employed as conventions.

T3808
2.­197

“Similarly, when bodhisattva great beings practice the perfection of wisdom, they too do not observe a bodhisattva. They do not observe enlightenment. They do not observe buddhas. They do not observe the perfection of wisdom. They do not observe ‘they are practicing the perfection of wisdom.’171 They do not observe physical forms. They do not observe feelings. They do not observe perceptions. They do not observe formative predispositions. [F.76.a] They do not observe consciousness. Nor do they even observe those names that are employed as conventions.

T3808
2.­198

“Based on the emptiness of not apprehending, bodhisattva great beings who thus practice the perfection of wisdom outshine all wisdoms other than that, up to and including the wisdom of śrāvakas and pratyekabuddhas, except for the wisdom of the tathāgatas. If you ask why, it is because they do not even apprehend anything on account of which they might be attached. Śāradvatīputra, bodhisattva great beings who practice accordingly are practicing the perfection of wisdom.

T3808
2.­199

“To illustrate, Śāradvatīputra, if this Jambudvīpa were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana‍—like a thicket of naḍa reeds, or a thicket of rushes, or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame‍—their wisdom would not approach even a hundredth part of the wisdom of a bodhisattva great being who practices the perfection of wisdom. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison. If you ask why, [F.76.b] Śāradvatīputra, it is because that wisdom of bodhisattva great beings is established so that all beings will pass into final nirvāṇa. The wisdom of the śrāvakas and pratyekabuddhas is not so.

T3808
2.­200

“Moreover, Śāradvatīputra, a bodhisattva great being who practices the perfection of wisdom continues, even with as much wisdom as they have cultivated in a single day, to outshine the wisdom of all śrāvakas and pratyekabuddhas. Śāradvatīputra, not to mention just this Jambudvīpa filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, if this whole great billionfold world system were also filled entirely with monks similar to you, their wisdom would not approach even a hundredth part of the wisdom that has been cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­201

“Śāradvatīputra, leaving aside this great billionfold world system, even if, Śāradvatīputra, the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, [F.77.a] their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­202

“Śāradvatīputra, leaving aside the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it [F.77.b] would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

T3808
2.­203

“Śāradvatīputra, leaving aside the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­204

“Śāradvatīputra, leaving aside the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being [F.78.a] who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­205

“Śāradvatīputra, leaving aside the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach [F.78.b] any calculation, would not approach any example, and would not stand up even to any comparison.

2.­206

“Śāradvatīputra, leaving aside the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­207

“Śāradvatīputra, leaving aside the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach [F.79.a] a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­208

“Śāradvatīputra, leaving aside the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­209

“Śāradvatīputra, leaving aside the world systems [F.79.b] of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.

2.­210

“Śāradvatīputra, leaving aside the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, even if, Śāradvatīputra, the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, were filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that a bodhisattva great being who practices the perfection of wisdom has cultivated in a single day. It would not approach a thousandth part, would not approach a hundred thousandth part, would not approach a hundred ten millionth part, would not approach a thousand ten millionth part, would not approach a hundred thousand ten millionth part, would not approach a hundred [F.80.a] ten million billionth part, would not approach a thousand ten million billionth part, and would not approach a hundred thousand ten million billionth part‍—it would not approach any number, would not approach any fraction, would not approach any calculation, would not approach any example, and would not stand up even to any comparison.”

2.­211

Śāradvatīputra asked, “Blessed Lord, the wisdom of the śrāvakas who enter the stream, who are once-returners, who are non-returners, and who are arhats, and the wisdom of pratyekabuddhas, the wisdom of bodhisattvas, and the wisdom of tathāgatas, arhats, perfectly complete buddhas‍—all those wisdoms cannot be differentiated. They are indivisible, empty, void, nonarising in their inherent nature, and empty of essential nature.172 Blessed Lord, if no difference or distinction is to be found in that which is indivisible, void, nonarising, and empty of essential nature, how then, Blessed Lord, does the wisdom cultivated in a single session by bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all the śrāvakas and pratyekabuddhas?”

T3808
2.­212

“Śāradvatīputra,” replied the Blessed One, “do you think that the wisdom of all the śrāvakas and pratyekabuddhas is established to be similar in purpose to that for which the wisdom cultivated in a single day by bodhisattva great beings who practice the perfection of wisdom is established, when they think, ‘Having practiced the knowledge of the aspects of the path and worked for the sake of all beings, [F.80.b] having fully awakened to all phenomena in all aspects, we must cause all beings to pass into final nirvāṇa’?”

T3808

“No, Blessed Lord!” he replied.

2.­213

The Blessed One then asked, “Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who think, ‘Once we have fully awakened to unsurpassed, perfect, complete enlightenment, we must enable all beings to attain final nirvāṇa in the expanse of nirvāṇa with no residue of the aggregates’?”

T3808

“No, Blessed Lord, I do not think so!” he replied.

2.­214

The Blessed One then said, “Therefore, for this reason also, Śāradvatīputra, you should understand that when that which is the wisdom of all śrāvakas and pratyekabuddhas has been compared to this wisdom that is the wisdom of a bodhisattva great being, it does not approach even a hundredth part, does not approach a thousandth part, does not approach a hundred thousandth part, does not approach a hundred ten millionth part, does not approach a thousand ten millionth part, does not approach a hundred thousand ten millionth part, does not approach a hundred ten million billionth part, does not approach a thousand ten million billionth part, and does not approach a hundred thousand ten million billionth part‍—it does not approach any number, does not approach any fraction, does not approach any calculation, does not approach any example, and does not stand up even to any comparison.

2.­215

“Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who [F.81.a] think, ‘Once we have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and have fully awakened to unsurpassed, perfect, complete enlightenment, we must enable immeasurable, countless beings to attain final nirvāṇa’?”

T3808

“No, Blessed Lord, I do not think so!” he replied.

2.­216

“Śāradvatīputra,” said the Blessed One, “a bodhisattva great being thinks, ‘Once I have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, having fully awakened to unsurpassed, perfect, complete enlightenment, I must enable immeasurable, countless beings to attain final nirvāṇa.’

T3808
2.­217

“To illustrate, Śāradvatīputra, just as a firefly-type creature does not think, ‘May my light illuminate all Jambudvīpa! May my light extensively fill Jambudvīpa!’ in the same way, Śāradvatīputra, there are no śrāvakas or pratyekabuddhas at all who think, [F.81.b] ‘Once I have practiced the six perfections, brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, having fully awakened to unsurpassed, perfect, complete enlightenment, I will173 enable immeasurable, countless beings to attain final nirvāṇa.’

T3808
2.­218

“Again to illustrate, Śāradvatīputra, just as the disk of the sun, when it rises, suffuses the entirety of Jambudvīpa with its light and illuminates the entirety of Jambudvīpa with its light, in the same way, Śāradvatīputra, bodhisattva great beings who have practiced the perfection of wisdom have also brought beings to maturity, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and, having fully awakened to unsurpassed, perfect, complete enlightenment, enable immeasurable, countless beings to attain final nirvāṇa.”

T3808
2.­219

The Blessed One having spoken thus, the venerable Śāradvatīputra then asked him, “Blessed Lord, how do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, attain the level of an irreversible bodhisattva, and refine the path of [F.82.a] a bodhisattva174?”

T3808
2.­220

The venerable Śāradvatīputra having asked this, the Blessed One said to him, “Śāradvatīputra, here, when bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, practice the six perfections, they dwell in the practice175 of emptiness, signlessness, and wishlessness. Through skillful means they will transcend the levels of the śrāvakas and pratyekabuddhas, and then attain the level of an irreversible bodhisattva.”176

T3808
2.­221

Śāradvatīputra asked, “Blessed Lord, standing at which level are bodhisattva great beings worthy of receiving the donations of all śrāvakas and pratyekabuddhas?”

T3808
2.­222

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the six perfections from the time when they first set their minds on enlightenment until they are seated at the seat of enlightenment are worthy recipients of the donations of all śrāvakas and pratyekabuddhas.

T3808
2.­223

“If you ask why, Śāradvatīputra, it is because there are177 bodhisattva great beings that all virtuous attributes emerge in the world. So it is that the path of the ten virtuous actions emerges in the world, that the five trainings emerge in the world, that the eight-branched confession and restoration emerges in the world, that the four meditative concentrations emerge in the world, that the four immeasurable attitudes emerge in the world, that the four formless absorptions emerge in the world, that the five extrasensory powers emerge in the world, that the six mindfulnesses emerge in the world, that the perfection of generosity [F.82.b] emerges in the world, that the perfection of ethical discipline emerges in the world, that the perfection of tolerance emerges in the world, that the perfection of perseverance emerges in the world, that the perfection of meditative concentration emerges in the world, and that the perfection of wisdom emerges in the world, that the emptiness of internal phenomena emerges in the world, that the emptiness of external phenomena emerges in the world, that the emptiness of external and internal phenomena emerges in the world, that the emptiness of emptiness emerges in the world, that the emptiness of great extent emerges in the world, that the emptiness of ultimate reality emerges in the world, that the emptiness of conditioned phenomena emerges in the world, that the emptiness of unconditioned phenomena emerges in the world, that the emptiness of the unlimited emerges in the world, that the emptiness of that which has neither beginning nor end emerges in the world, that the emptiness of nonexclusion emerges in the world, that the emptiness of inherent nature emerges in the world, that the emptiness of all phenomena emerges in the world, that the emptiness of intrinsic defining characteristics emerges in the world, that the emptiness of that which cannot be apprehended emerges in the world, that the emptiness of nonentities emerges in the world, that the emptiness of essential nature emerges in the world, and that the emptiness of an essential nature of nonentities emerges in the world; that the four applications of mindfulness emerge in the world, that the four correct exertions emerge in the world, that the four supports for miraculous ability emerge in the world, that the five faculties emerge in the world, that the five powers [F.83.a] emerge in the world, that the seven branches of enlightenment emerge in the world, and that the noble eightfold path emerges in the world; and that the four truths of the noble ones emerge in the world, that the eight liberations emerge in the world, that the nine serial steps of meditative absorption emerge in the world, that the emptiness, signlessness, and wishlessness gateways to liberation emerge in the world, that all the meditative stabilities emerge in the world, that all the dhāraṇī gateways emerge in the world, that the ten powers of the tathāgatas emerge in the world, that the four fearlessnesses emerge in the world, that the four kinds of exact knowledge emerge in the world, that great loving kindness emerges in the world, that great compassion emerges in the world, and that the eighteen distinct qualities of the buddhas emerge in the world.

T3808
2.­224

“Śāradvatīputra, there are many phenomena‍—starting from those virtuous attributes‍—that emerge in the world. It is because those virtuous attributes appear in the world that there are178 great and lofty royal families, that there are great and lofty priestly families, and that there are great and lofty householder families; that there are the gods of the Cāturmahā­rājika realm, that there are the gods of the Trayastriṃśa realm, that there are the gods of the Yāma realm, that there are the gods of the Tuṣita realm, that there are the gods of the Nirmāṇarati realm, and that there are the gods of the Paranirmitavaśavartin realm; that there are the gods of the Brahmakāyika realm, that there are the gods of the Brahmapurohita realm, that there are the gods of the Brahma­pariṣadya realm, and that there are the gods of the Mahābrahmā realm; that there are [F.83.b] the gods of the Ābha realm, that there are the gods of the Parīttābha realm, that there are the gods of the Apramāṇābha realm, and that there are the gods of the Ābhāsvara realm; that there are the gods of the Śubha realm, that there are the gods of the Parīttaśubha realm, that there are the gods of the Apramāṇaśubha realm, and that there are the gods of the Śubhakṛtsna realm; that there are the Vṛha gods, that there are the Parīttavṛha gods, and that there are the Apramāṇavṛha gods; that there are the gods of the Vṛhatphala realm, that there are the gods of the Avṛha realm, that there are the gods of the Atapa realm, that there are the gods of the Sudṛśa realm, that there are the gods of the Sudarśana realm, and that there are the gods of the Akaniṣṭha realm; that there are the gods of the sphere of infinite space, that there are the gods of the sphere of infinite consciousness, that there are the gods of the sphere of nothing-at-all, and that there are the gods of the sphere of neither perception nor nonperception; that there are those who have entered the stream in the world, that there are once-returners in the world, that there are non-returners in the world, that there are arhats in the world, that there are pratyekabuddhas in the world, and that there are bodhisattvas in the world‍—which is to say, that there are tathāgatas, arhats, perfectly complete buddhas in the world.”

T3808
2.­225

Then he asked, “Blessed One, in that case do bodhisattva great beings purify those donations?”

T3808

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings purify those donations in many ways.179 If you ask why, it is because, for bodhisattva great beings, all donations are indeed utterly [F.84.a] pure. Furthermore, it is in that very manner, Śāradvatīputra, that bodhisattva great beings offer their gifts. If you ask what sorts of gifts they offer, they offer the gift of many virtuous attributes. Thus they offer the gift of the path of the ten virtuous actions, the five trainings, the eight-branched confession and restoration, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and the six mindfulnesses; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, [F.84.b] and wishlessness gateways to liberation, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

2.­226

“Blessed Lord, how do bodhisattva great beings ‘engage’ with it when they engage with the perfection of wisdom?”180

T3808
2.­227

The Blessed One said, “Bodhisattva great beings are said to engage with it when they engage with the emptiness of physical forms. They are said to engage with it when they engage with the emptiness of feelings. They are said to engage with it when they engage with the emptiness of perceptions. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of the eyes. They are said to engage with it when they engage with the emptiness of the ears. They are said to engage with it when they engage with the emptiness of the nose. They are said to engage with it when they engage with the emptiness of the tongue. They are said to engage with it when they engage with the emptiness of the body. They are said to engage with it when they engage with the emptiness of the mental faculty. They are said to engage with it when they engage with the emptiness of sights. They are said to engage with it when they engage with the emptiness of sounds. They are said to engage with it when they engage with the emptiness of odors. They are said to engage with it when they engage with the emptiness of tastes. They are said to engage with it when they engage with the emptiness of tangibles. They are said to engage with it when they engage with the emptiness of mental phenomena.

T3808
2.­228

“They are said to engage with it when they engage with the emptiness of the sensory element of the eyes. They are said to engage with it when they engage with the emptiness of the sensory element of sights. They are said to engage with it when they engage with the emptiness of the sensory element of visual consciousness. They are said to engage with it [F.85.a] when they engage with the emptiness of the sensory element of the ears. They are said to engage with it when they engage with the emptiness of the sensory element of sounds. They are said to engage with it when they engage with the emptiness of the sensory element of auditory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the nose. They are said to engage with it when they engage with the emptiness of the sensory element of odors. They are said to engage with it when they engage with the emptiness of the sensory element of olfactory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the tongue. They are said to engage with it when they engage with the emptiness of the sensory element of tastes. They are said to engage with it when they engage with the emptiness of the sensory element of gustatory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the body. They are said to engage with it when they engage with the emptiness of the sensory element of tangibles. They are said to engage with it when they engage with the emptiness of the sensory element of tactile consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the mental faculty. They are said to engage with it when they engage with the emptiness of the sensory element of phenomena. They are said to engage with it when they engage with the emptiness of the sensory element of mental consciousness.

2.­229

“They are said to engage with it when they engage with the emptiness of suffering. They are said to engage with it when they engage with the emptiness of the origin. They are said to engage with it when they engage with the emptiness of cessation. They are said to engage with it when they engage with the emptiness of the path.

2.­230

“They are said to engage with it when they engage with the emptiness of ignorance. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of name and form. They are said to engage with it when they engage with the emptiness of the sense fields. They are said to engage with it when they engage with the emptiness of sensory contact. They are said to engage with it when they engage with the emptiness of sensation. They are said to engage with it when they engage with the emptiness of craving. They are said to engage with it when they engage with the emptiness of grasping. They are said to engage with it when they engage with the emptiness of the rebirth process. They are said to engage with it [F.85.b] when they engage with the emptiness of birth. And they are said to engage with it when they engage with the emptiness of aging and death.

2.­231

“They are said to engage with it when they engage with the emptiness of all phenomena. They are said to engage with it when they engage with the emptiness of all those conditioned and unconditioned phenomena, as many as there are, that exist designated as names.

2.­232

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the emptiness of inherent nature. So, accordingly, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the seven emptinesses. Yet even though they are practicing the perfection of wisdom with these seven emptinesses, they are not said to be engaged with it or to be not engaged with it.

T3808
2.­233

“If you ask why, it is because they do not observe physical forms ‘engaged’ with it or ‘not engaged’ with the perfection of wisdom; do not observe feelings ‘engaged’ with it or ‘not engaged’ with it; do not observe perceptions ‘engaged’ with it or ‘not engaged’ with it; do not observe formative predispositions ‘engaged’ with it or ‘not engaged’ with it; and do not observe consciousness ‘engaged’ with it or ‘not engaged’ with it.

T3808
2.­234

“They do not observe physical forms qualified by arising or qualified by ceasing; do not observe feelings qualified by arising or qualified by ceasing; do not observe perceptions qualified by arising or qualified by ceasing; do not observe formative predispositions qualified by arising or qualified by ceasing; and do not observe consciousness qualified by arising or qualified by ceasing. [F.86.a]

T3808
2.­235

“They do not observe physical forms qualified by defilement or qualified by purification; do not observe feelings qualified by defilement or qualified by purification; do not observe perceptions qualified by defilement or qualified by purification; do not observe formative predispositions qualified by defilement or qualified by purification; and do not observe consciousness qualified by defilement or qualified by purification.

T3808
2.­236

“They do not observe physical forms ‘flowing along together’181 with feelings. They do not observe feelings ‘flowing along together’ with physical forms. They do not observe feelings ‘flowing along together’ with perceptions. They do not observe perceptions ‘flowing along together’ with feelings. They do not observe perceptions ‘flowing along together’ with formative predispositions. They do not observe formative predispositions ‘flowing along together’ with perceptions. They do not observe formative predispositions ‘flowing along together’ with consciousness. They do not observe consciousness ‘flowing along together’ with formative predispositions.

T3808
2.­237

“If you ask why, it is because there is no phenomenon that is ‘flowing along together’ with any other phenomenon. Owing to the emptiness of inherent nature, there is no going together with any other phenomenon, no going separately, no connection, and no disconnection.

T3808
2.­238

“Śāradvatīputra, the emptiness of physical forms is not physical forms, because the emptiness of physical forms does not obstruct.182 [F.86.b] The emptiness of feelings is not feelings, because the emptiness of feelings does not feel. The emptiness of perceptions is not perceptions, because the emptiness of perceptions does not perceive. The emptiness of formative predispositions is not formative predispositions, because the emptiness of formative predispositions does not condition anything. And the emptiness of consciousness is not consciousness, because the emptiness of consciousness does not make anything conscious.

T3808
2.­239

“If you ask why, Śāradvatīputra, it is because physical forms are not other than emptiness, and emptiness is not other than physical forms. Physical forms are emptiness. Emptiness is physical forms. Feelings are not other than emptiness, and emptiness is not other than feelings. Feelings are emptiness. Emptiness is feelings. Perceptions are not other than emptiness, and emptiness is not other than perceptions. Perceptions are emptiness. Emptiness is perceptions. Formative predispositions are not other than emptiness, and emptiness is not other than formative predispositions. Formative predispositions are emptiness. Emptiness is formative predispositions. Consciousness is not other than emptiness, and emptiness is not other than consciousness. Consciousness is emptiness. Emptiness is consciousness.

T3808
2.­240

“Śāradvatīputra, that emptiness neither arises [F.87.a] nor ceases. It is neither defiled nor purified. It neither decreases nor increases. It is neither past, nor is it future, nor is it present. In that which neither arises nor ceases, is neither defiled nor purified, neither decreases nor increases, and is neither past, nor future, nor present, there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness. In that, there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty. In that, there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena.

T3808
2.­242

“In that, there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no consciousness element, and there is no space element. [B6]

2.­243

“In that, there is no ignorance, and there is no cessation of ignorance. In that, there are no formative predispositions, and there is no cessation of formative predispositions. In that, there is no consciousness, [F.87.b] and there is no cessation of consciousness. In that, there are no name and form, and there is no cessation of name and form. In that, there are no six sense fields, and there is no cessation of the six sense fields. In that, there is no sensory contact, and there is no cessation of sensory contact. In that, there is no sensation, and there is no cessation of sensation. In that, there is no craving, and there is no cessation of craving. In that, there is no grasping, and there is no cessation of grasping. In that, there is no rebirth process, and there no cessation of the rebirth process. In that, there is no birth, and there is no cessation of birth. In that, there are no aging and death, and there is no cessation of aging and death.

2.­244

“In that, there is no suffering, and there is no understanding of suffering. In that, there is no origin, and there is no abandonment of the origin. In that, there is no cessation, and there is no actualization of cessation. And in that, there is no path, and there is no cultivation of the path.

2.­245

“In that, there is nothing to be attained. There is nothing to be clearly realized. In that, there is no one who has entered the stream, and there is no fruit of having entered the stream. In that, there is no once-returner, and there is no fruit of once-returner. In that, there is no non-returner, and there is no fruit of non-returner. In that, there is no arhat, and there is no fruit of arhatship. In that, there is no individual enlightenment, and there is no pratyekabuddha. In that, there is no bodhisattva, and there is no knowledge of the aspects of the path. In that, there is no buddha, and there is no enlightenment.

T3808
2.­246

“Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom, but, even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with physical forms. They do not observe that they either ‘engage’ or ‘do not engage’ with feelings. [F.88.a] They do not observe that they either ‘engage’ or ‘do not engage’ with perceptions. They do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions. They do not observe that they either ‘engage’ or ‘do not engage’ with consciousness.

T3808
2.­247

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the eyes. They do not observe that they either ‘engage’ or ‘do not engage’ with the ears. They do not observe that they either ‘engage’ or ‘do not engage’ with the nose. They do not observe that they either ‘engage’ or ‘do not engage’ with the tongue. They do not observe that they either ‘engage’ or ‘do not engage’ with the body. They do not observe that they either ‘engage’ or ‘do not engage’ with the mental faculty.

2.­248

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with sights. They do not observe that they either ‘engage’ or ‘do not engage’ with sounds. They do not observe that they either ‘engage’ or ‘do not engage’ with odors. They do not observe that they either ‘engage’ or ‘do not engage’ with tastes. They do not observe that they either ‘engage’ or ‘do not engage’ with tangibles. They do not observe that they either ‘engage’ or ‘do not engage’ with mental phenomena.

2.­249

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the eyes; do not observe that they either ‘engage’ or ‘do not engage’ [F.88.b] with the sensory element of sights; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of visual consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of ears; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of sounds; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of auditory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the nose; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of odors; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of olfactory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the tongue; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tastes; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of gustatory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the body; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangibles; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tactile consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or [F.89.a] ‘do not engage’ with the sensory element of the mental faculty; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangible phenomena; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of mental consciousness.

2.­250

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the earth element; do not observe that they either ‘engage’ or ‘do not engage’ with the water element; do not observe that they either ‘engage’ or ‘do not engage’ with the fire element; do not observe that they either ‘engage’ or ‘do not engage’ with the wind element; do not observe that they either ‘engage’ or ‘do not engage’ with the space element; do not observe that they either ‘engage’ or ‘do not engage’ with the consciousness element.

2.­251

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with ignorance; do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions; do not observe that they either ‘engage’ or ‘do not engage’ with consciousness; do not observe that they either ‘engage’ or ‘do not engage’ with name and form; do not observe that they either ‘engage’ or ‘do not engage’ with the six sense fields; do not observe that they either ‘engage’ or ‘do not engage’ with sensory contact; do not observe that [F.89.b] they either ‘engage’ or ‘do not engage’ with sensation; do not observe that they either ‘engage’ or ‘do not engage’ with craving; do not observe that they either ‘engage’ or ‘do not engage’ with grasping; do not observe that they either ‘engage’ or ‘do not engage’ with the rebirth process; do not observe that they either ‘engage’ or ‘do not engage’ with birth; and do not observe that they either ‘engage’ or ‘do not engage’ with aging and death.

2.­252

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of generosity; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of ethical discipline; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of tolerance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of perseverance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of meditative concentration; and do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of wisdom.

2.­253

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external and internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of emptiness; [F.90.a] do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of great extent; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of ultimate reality; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of conditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of unconditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of the unlimited; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which has neither beginning nor end; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonexclusion; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of inherent nature; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of all phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of intrinsic defining characteristics; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonentities; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of essential nature; and do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of an essential nature of nonentities.

2.­254

“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ [F.90.b] with the applications of mindfulness; do not observe that they either ‘engage’ or ‘do not engage’ with the correct exertions; do not observe that they either ‘engage’ or ‘do not engage’ with the supports for miraculous ability; do not observe that they either ‘engage’ or ‘do not engage’ with the faculties; do not observe that they either ‘engage’ or ‘do not engage’ with the powers; do not observe that they either ‘engage’ or ‘do not engage’ with the branches of enlightenment; and do not observe that they either ‘engage’ or ‘do not engage’ with the paths. They do not observe that they either ‘engage’ or ‘do not engage’ with the truths of the noble ones; do not observe that they either ‘engage’ or ‘do not engage’ with the meditative concentrations; do not observe that they either ‘engage’ or ‘do not engage’ with the immeasurable attitudes; do not observe that they either ‘engage’ or ‘do not engage’ with the formless absorptions; do not observe that they either ‘engage’ or ‘do not engage’ with the eight liberations; do not observe that they either ‘engage’ or ‘do not engage’ with the nine serial steps of meditative absorption; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on emptiness; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on signlessness; and do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on wishlessness. They do not observe [F.91.a] that they either ‘engage’ or ‘do not engage’ with the extrasensory powers; do not observe that they either ‘engage’ or ‘do not engage’ with all the meditative stabilities; do not observe that they either ‘engage’ or ‘do not engage’ with all the dhāraṇī gateways; do not observe that they either ‘engage’ or ‘do not engage’ with the ten powers of the tathāgatas; do not observe that they either ‘engage’ or ‘do not engage’ with the four fearlessnesses; do not observe that they either ‘engage’ or ‘do not engage’ with the four kinds of exact knowledge; do not observe that they either ‘engage’ or ‘do not engage’ with great loving kindness; do not observe that they either ‘engage’ or ‘do not engage’ with great compassion; and do not observe that they either ‘engage’ or ‘do not engage’ with the eighteen distinct qualities of the buddhas.

2.­255

“They do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of having entered the stream; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of once-returner; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of non-returner; do not observe that they either ‘engage’ or ‘do not engage’ with arhatship; do not observe that they either ‘engage’ or ‘do not engage’ with individual enlightenment; do not observe that they either ‘engage’ or ‘do not engage’ with the knowledge of the aspects of the path; and do not observe that they either [F.91.b] ‘engage’ or ‘do not engage’ with all-aspect omniscience. In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction,183 bodhisattva great beings are said to engage with the perfection of wisdom.

2.­256

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither cause emptiness to engage with nor to disengage from emptiness, nor the yogic practice184 of emptiness. They neither cause signlessness to engage with nor to disengage from signlessness, nor the yogic practice of signlessness. They neither cause wishlessness to engage with nor to disengage from wishlessness, nor the yogic practice of wishlessness.

T3808
2.­257

“If you ask why, it is because there is neither conjunction nor disjunction in emptiness, there is neither conjunction nor disjunction in signlessness, and there is neither conjunction nor disjunction in wishlessness.185

2.­258

“Śāradvatīputra, bodhisattva great beings who are engaging in that manner are said to engage with the perfection of wisdom.

2.­259

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they enter into186 the emptiness of intrinsic defining characteristics of all phenomena.187 Understanding accordingly, they neither associate an intrinsic defining characteristic with188 nor disassociate it from physical forms, neither associate it with nor disassociate it from feelings, neither associate it with nor disassociate it from perceptions, neither associate it with nor disassociate it from formative predispositions, and neither associate it with nor disassociate it from consciousness.

T3808
2.­260

“They neither associate physical forms with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate physical forms with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate physical forms with, nor disassociate them from, the present, [F.92.a] because they do not observe a present.

T3808
2.­261

“They neither associate feelings with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings with, nor disassociate them from, the present, because they do not observe a present. They neither associate perceptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate perceptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate perceptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present.

2.­262

“They neither associate the eyes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eyes with, [F.92.b] nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eyes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ears with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ears with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ears with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nose with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the nose with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the nose with, nor disassociate it from, the present, because they do not observe a present. They neither associate the tongue with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the tongue with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the tongue with, nor disassociate it from, the present, because they do not observe a present. They neither associate the body with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the body with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the body with, nor disassociate it from, the present, because they do not observe a present. They neither associate the mental faculty with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the mental faculty with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the mental faculty with, nor disassociate it from, the present, [F.93.a] because they do not observe a present.

2.­263

“They neither associate sights with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sights with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sights with, nor disassociate them from, the present, because they do not observe a present. They neither associate sounds with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sounds with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sounds with, nor disassociate them from, the present, because they do not observe a present. They neither associate odors with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate odors with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate odors with, nor disassociate them from, the present, because they do not observe a present. They neither associate tastes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tastes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate tastes with, nor disassociate them from, the present, because they do not observe a present. They neither associate tangibles with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tangibles with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate tangibles with, nor disassociate them from, the present, because they do not observe [F.93.b] a present. They neither associate mental phenomena with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate mental phenomena with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate mental phenomena with, nor disassociate them from, the present, because they do not observe a present.

2.­264

“They neither associate visual consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visual consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visual consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate auditory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate auditory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate auditory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate olfactory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate olfactory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate olfactory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate gustatory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. [F.94.a] They neither associate gustatory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate gustatory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate tactile consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate tactile consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate tactile consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate mental consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mental consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mental consciousness with, nor disassociate it from, the present, because they do not observe a present.

2.­265

“They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the present, [F.94.b] because they do not observe a present. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present.

2.­266

“They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. [F.95.a] They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by corporeally compounded sensory contact with, [F.95.b] nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present.

2.­267

“They neither associate the earth element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the earth element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the earth element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the water element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the water element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the water element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fire element with, nor disassociate it from, the limits of past time, because they do not observe [F.96.a] a limit of past time. They neither associate the fire element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fire element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the wind element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the wind element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the wind element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the space element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the space element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the space element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the consciousness element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the consciousness element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the consciousness element with, nor disassociate it from, the present, because they do not observe a present.

2.­268

“They neither associate ignorance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate ignorance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate ignorance with, nor disassociate it from, the present, [F.96.b] because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate name and form with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate name and form with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate name and form with, nor disassociate them from, the present, because they do not observe a present. They neither associate the six sense fields with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the six sense fields with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the six sense fields with, nor disassociate them from, the present, because they do not observe a present. They neither associate sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensory contact with, nor disassociate it from, the limits of future time, because they do not observe [F.97.a] a limit of future time. They neither associate sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate sensation with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensation with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate sensation with, nor disassociate it from, the present, because they do not observe a present. They neither associate craving with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate craving with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate craving with, nor disassociate it from, the present, because they do not observe a present. They neither associate grasping with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate grasping with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate grasping with, nor disassociate it from, the present, because they do not observe a present. They neither associate the rebirth process with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the rebirth process with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the rebirth process with, nor disassociate it from, the present, because they do not observe a present. They neither associate birth with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate birth with, nor disassociate it from, the limits of future time, because they do not observe [F.97.b] a limit of future time. They neither associate birth with, nor disassociate it from, the present, because they do not observe a present. They neither associate aging and death with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate aging and death with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate aging and death with, nor disassociate them from, the present, because they do not observe a present.

2.­269

“They neither associate the perfection of generosity with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of generosity with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of generosity with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of tolerance with, nor disassociate it from, [F.98.a] the present, because they do not observe a present. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of perseverance with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of wisdom with, nor disassociate it from, the present, because they do not observe a present.

2.­270

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external phenomena with, [F.98.b] nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of emptiness with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of great extent with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of great extent with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of great extent with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. [F.99.a] They neither associate the emptiness of ultimate reality with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which has neither beginning nor end with, [F.99.b] nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the present, because they do not observe a present. They neither associate [F.100.a] the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonentities with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of essential nature with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the present, because they do not observe a present.

2.­271

“They neither associate the applications of mindfulness with, nor disassociate them from, the limits of past time, because [F.100.b] they do observe a limit of past time. They neither associate the applications of mindfulness with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the applications of mindfulness with, nor disassociate them from, the present, because they do not observe a present. They neither associate the correct exertions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the correct exertions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the correct exertions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the supports for miraculous ability with, nor disassociate them from, the present, because they do not observe a present. They neither associate the faculties with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the faculties with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the faculties with, nor disassociate them from, the present, because they do not observe a present. They neither associate the powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the powers with, nor disassociate them from, the limits of future time, because they do not observe [F.101.a] a limit of future time. They neither associate the powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the branches of enlightenment with, nor disassociate them from, the present, because they do not observe a present. They neither associate the paths with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the paths with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the paths with, nor disassociate them from, the present, because they do not observe a present.

2.­272

“They neither associate the truths of the noble ones with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the truths of the noble ones with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the truths of the noble ones with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative concentrations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative concentrations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the meditative concentrations with, nor disassociate them from, the present, because [F.101.b] they do not observe a present. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the immeasurable attitudes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the formless absorptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the formless absorptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the formless absorptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the eight liberations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eight liberations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eight liberations with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the present, because they do not observe a present.

2.­273

“They neither associate emptiness with, [F.102.a] nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate emptiness with, nor disassociate it from, the present, because they do not observe a present. They neither associate signlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate signlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate signlessness with, nor disassociate it from, the present, because they do not observe a present. They neither associate wishlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate wishlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate wishlessness with, nor disassociate it from, the present, because they do not observe a present.

2.­274

“They neither associate the extrasensory powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the extrasensory powers with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the extrasensory powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative stabilities with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative stabilities with, nor disassociate them from, the limits of future time, because they do not observe [F.102.b] a limit of future time. They neither associate the meditative stabilities with, nor disassociate them from, the present, because they do not observe a present. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four fearlessnesses with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the four fearlessnesses with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four fearlessnesses with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four kinds of exact knowledge with, nor disassociate them from, [F.103.a] the present, because they do not observe a present. They neither associate great loving kindness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great loving kindness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great loving kindness with, nor disassociate it from, the present, because they do not observe a present. They neither associate great compassion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great compassion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great compassion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the present, because they do not observe a present.

2.­275

“They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the present, because they do not observe a present. [F.103.b] They neither associate the fruit of once-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of once-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of once-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of non-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate arhatship with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate arhatship with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate arhatship with, nor disassociate it from, the present, because they do not observe a present. They neither associate individual enlightenment with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate individual enlightenment with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate individual enlightenment with, nor disassociate it from, the present, because they do not observe a present. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of past time, because they do not observe [F.104.a] a limit of past time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the present, because they do not observe a present. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate all-aspect omniscience with, nor disassociate it from, the present, because they do not observe a present. [B7]

2.­276

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­277

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, owing to emptiness with respect to the sameness of the three times,189 they neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the present with, nor disassociate it from, the limit of past time or the limit of future time, and they neither associate the limit of past time or the limit of future time with, nor disassociate them from, the limit of the present.

T3808
2.­278

“Śāradvatīputra, bodhisattva great beings who practice190 in that manner are said to engage with the perfection of wisdom.

2.­279

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they engage in such a way that, while engaging, they neither associate omniscience191 with, [F.104.b] nor disassociate it from, the past, because they do not observe a past.192 So how, without even observing it, could they associate omniscience with the past, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the future, because they do not observe a future. So how, without even observing it, could they associate omniscience with the future, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the present, because they do not observe a present. So how, without even observing it, could they associate omniscience with the present, or disassociate it from it?

2.­280

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­281

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate omniscience with, nor disassociate it from, physical forms, because they do not observe a physical form. So how, without even observing them, could they associate physical forms with omniscience, or disassociate them from it?

T3808
2.­282

“They neither associate omniscience with, nor disassociate it from, feelings, because they do not observe a feeling. So how, without even observing them, could they associate feelings with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, perceptions, because they do not observe a perception. So how, without even observing them, could they associate perceptions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, formative predispositions, because they do not observe [F.105.a] a formative predisposition. So how, without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, consciousness, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it?

2.­283

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the eyes with, nor disassociate them from, omniscience, because they do not observe an eye. So how, without even observing them, could they associate the eyes with omniscience, or disassociate them from it?

2.­284

“They neither associate the ears with, nor disassociate them from, omniscience, because they do not observe an ear. So how, without even observing them, could they associate the ears with omniscience, or disassociate them from it? They neither associate the nose with, nor disassociate it from, omniscience, because they do not observe a nose. So how, without even observing it, could they associate the nose with omniscience, or disassociate it from it? They neither associate the tongue with, nor disassociate it from, omniscience, because they do not observe a tongue. So how, without even observing it, could they associate the tongue with omniscience, or disassociate it from it? They neither associate the body with, nor disassociate it from, omniscience, because they do not observe a body. So how, without even observing it, could they associate the body with omniscience, or disassociate it from it? They neither associate the mental faculty with, nor disassociate it from, omniscience, [F.105.b] because they do not observe a mental faculty. So how, without even observing it, could they associate the mental faculty with omniscience, or disassociate it from it?

2.­285

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate sights with, nor disassociate them from, omniscience, because they do not observe sights. So how, without even observing them, could they associate sights with omniscience, or disassociate them from it?

2.­286

“They neither associate sounds with, nor disassociate them from, omniscience, because they do not observe a sound. So how, without even observing them, could they associate sounds with omniscience, or disassociate them from it? They neither associate odors with, nor disassociate them from, omniscience, because they do not observe an odor. So how, without even observing them, could they associate odors with omniscience, or disassociate them from it? They neither associate tastes with, nor disassociate them from, omniscience, because they do not observe a taste. So how, without even observing them, could they associate tastes with omniscience, or disassociate them from it? They neither associate tangibles with, nor disassociate them from, omniscience, because they do not observe a tangible. So how, without even observing them, could they associate tangibles with omniscience, or disassociate them from it? They neither associate mental phenomena with, nor disassociate them from, omniscience, because they do not observe a mental phenomenon. So how, without even observing them, could they associate mental phenomena with omniscience, or disassociate them from it?

2.­287

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the sensory element of the eyes with, nor disassociate it from, omniscience, [F.106.a] because they do not observe a sensory element of the eyes. So how, without even observing it, could they associate the sensory element of the eyes with omniscience, or disassociate it from it? They neither associate the sensory element of sights with, nor disassociate it from, omniscience, because they do not observe a sensory element of sights. So how, without even observing it, could they associate the sensory element of sights with omniscience, or disassociate it from it? They neither associate the sensory element of visual consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of visual consciousness. So how, without even observing it, could they associate the sensory element of visual consciousness with omniscience, or disassociate it from it?

2.­288

“They neither associate the sensory element of the ears with, nor disassociate it from, omniscience, because they do not observe a sensory element of the ears. So how, without even observing it, could they associate the sensory element of the ears with omniscience, or disassociate it from it? They neither associate the sensory element of sounds with, nor disassociate it from, omniscience, because they do not observe a sensory element of sounds. So how, without even observing it, could they associate the sensory element of sounds with omniscience, or disassociate it from it? They neither associate the sensory element of auditory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of auditory consciousness. So how, without even observing it, could they associate the sensory element of auditory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the nose with, nor disassociate it from, omniscience, because they do not observe a sensory element of the nose. So how, [F.106.b] without even observing it, could they associate the sensory element of the nose with omniscience, or disassociate it from it? They neither associate the sensory element of odors with, nor disassociate it from, omniscience, because they do not observe a sensory element of odors. So how, without even observing it, could they associate the sensory element of odors with omniscience, or disassociate it from it? They neither associate the sensory element of olfactory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of olfactory consciousness. So how, without even observing it, could they associate the sensory element of olfactory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the tongue with, nor disassociate it from, omniscience, because they do not observe a sensory element of the tongue. So how, without even observing it, could they associate the sensory element of the tongue with omniscience, or disassociate it from it? They neither associate the sensory element of tastes with, nor disassociate it from, omniscience, because they do not observe a sensory element of tastes. So how, without even observing it, could they associate the sensory element of tastes with omniscience, or disassociate it from it? They neither associate the sensory element of gustatory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of gustatory consciousness. So how, without even observing it, could they associate the sensory element of gustatory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the body with, nor disassociate it from, omniscience, because they do not observe a sensory element of the body. So how, without even observing it, could they associate the sensory element of the body with omniscience, or disassociate it from it? They neither associate the sensory element of tangibles with, nor disassociate it from, omniscience, because they do not observe a sensory element of tangibles. So how, without even observing it, could they associate the sensory element of tangibles with omniscience, or disassociate it from it? They neither associate the sensory element of tactile consciousness with, nor disassociate it from, omniscience, [F.107.a] because they do not observe a sensory element of tactile consciousness. So how, without even observing it, could they associate the sensory element of tactile consciousness with omniscience, or disassociate it from it?

2.­289

“They neither associate the sensory element of the mental faculty with, nor disassociate it from, omniscience, because they do not observe a sensory element of the mental faculty. So how, without even observing it, could they associate the sensory element of the mental faculty with omniscience, or disassociate it from it? They neither associate the sensory element of mental phenomena with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental phenomena. So how, without even observing it, could they associate the sensory element of mental phenomena with omniscience, or disassociate it from it? They neither associate the sensory element of mental consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental consciousness. So how, without even observing it, could they associate the sensory element of mental consciousness with omniscience, or disassociate it from it?

2.­290

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the earth element with, nor disassociate it from, omniscience, because they do not observe an earth element. So how, without even observing it, could they associate the earth element with omniscience, or disassociate it from it? They neither associate [F.107.b] the water element with, nor disassociate it from, omniscience, because they do not observe a water element. So how, without even observing it, could they associate the water element with omniscience, or disassociate it from it? They neither associate the fire element with, nor disassociate it from, omniscience, because they do not observe a fire element. So how, without even observing it, could they associate the fire element with omniscience, or disassociate it from it? They neither associate the wind element with, nor disassociate it from, omniscience, because they do not observe a wind element. So how, without even observing it, could they associate the wind element with omniscience, or disassociate it from it? They neither associate the space element with, nor disassociate it from, omniscience, because they do not observe a space element. So how, without even observing it, could they associate the space element with omniscience, or disassociate it from it? They neither associate the consciousness element with, nor disassociate it from, omniscience, because they do not observe a consciousness element. So how, without even observing it, could they associate the consciousness element with omniscience, or disassociate it from it?

2.­291

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate ignorance with, nor disassociate it from, omniscience, because they do not observe an ignorance. So how, without even observing it, could they associate ignorance with omniscience, or disassociate it from it?

2.­292

“They neither associate formative predispositions with, nor disassociate them from, omniscience, because they do not observe a formative predisposition. So how, [F.108.a] without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate consciousness with, nor disassociate it from, omniscience, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it? They neither associate name and form with, nor disassociate them from, omniscience, because they do not observe a name or a form. So how, without even observing them, could they associate name and form with omniscience, or disassociate them from it? They neither associate the six sense fields with, nor disassociate them from, omniscience, because they do not observe six sense fields. So how, without even observing them, could they associate the six sense fields with omniscience, or disassociate them from it? They neither associate sensory contact with, nor disassociate it from, omniscience, because they do not observe a sensory contact. So how, without even observing it, could they associate sensory contact with omniscience, or disassociate it from it? They neither associate sensation with, nor disassociate it from, omniscience, because they do not observe a sensation. So how, without even observing it, could they associate sensation with omniscience, or disassociate it from it? They neither associate craving with, nor disassociate it from, omniscience, because they do not observe a craving. So how, without even observing it, could they associate craving with omniscience, or disassociate it from it? They neither associate grasping with, nor disassociate it from, omniscience, because they do not observe a grasping. So how, without even observing it, [F.108.b] could they associate grasping with omniscience, or disassociate it from it? They neither associate the rebirth process with, nor disassociate it from, omniscience, because they do not observe a rebirth process. So how, without even observing it, could they associate the rebirth process with omniscience, or disassociate it from it? They neither associate birth with, nor disassociate it from, omniscience, because they do not observe a birth. So how, without even observing it, could they associate birth with omniscience, or disassociate it from it? They neither associate aging and death with, nor disassociate them from, omniscience, because they do not observe an aging or a death. So how, without even observing them, could they associate aging and death with omniscience, or disassociate them from it?

2.­293

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the perfection of generosity with, nor disassociate it from, omniscience, because they do not observe a perfection of generosity. So how, without even observing it, could they associate the perfection of generosity with omniscience, or disassociate it from it?

2.­294

“They neither associate the perfection of ethical discipline with, nor disassociate it from, omniscience, because they do not observe a perfection of ethical discipline. So how, without even observing it, could they associate the perfection of ethical discipline with omniscience, or disassociate it from it? They neither associate the perfection of tolerance with, nor disassociate it from, omniscience, because they do not observe a perfection of tolerance. So how, without even observing it, could they associate the perfection of tolerance with omniscience, or disassociate it from it? They neither associate [F.109.a] the perfection of perseverance with, nor disassociate it from, omniscience, because they do not observe a perfection of perseverance. So how, without even observing it, could they associate the perfection of perseverance with omniscience, or disassociate it from it? They neither associate the perfection of meditative concentration with, nor disassociate it from, omniscience, because they do not observe a perfection of meditative concentration. So how, without even observing it, could they associate the perfection of meditative concentration with omniscience, or disassociate it from it? They neither associate the perfection of wisdom with, nor disassociate it from, omniscience, because they do not observe a perfection of wisdom. So how, without even observing it, could they associate the perfection of wisdom with omniscience, or disassociate it from it?

2.­295

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of internal phenomena.193 So how, without even observing it, could they associate the emptiness of internal phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external phenomena. So how, without even observing it, could they associate the emptiness of external phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external and internal phenomena. So how, without even observing it, could they associate the emptiness of external and internal phenomena with omniscience, [F.109.b] or disassociate it from it? They neither associate the emptiness of emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness of emptiness. So how, without even observing it, could they associate the emptiness of emptiness with omniscience, or disassociate it from it? They neither associate the emptiness of great extent with, nor disassociate it from, omniscience, because they do not observe an emptiness of great extent. So how, without even observing it, could they associate the emptiness of great extent with omniscience, or disassociate it from it? They neither associate the emptiness of ultimate reality with, nor disassociate it from, omniscience, because they do not observe an emptiness of ultimate reality. So how, without even observing it, could they associate the emptiness of ultimate reality with omniscience, or disassociate it from it? They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of conditioned phenomena. So how, without even observing it, could they associate the emptiness of conditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of unconditioned phenomena. So how, without even observing it, could they associate the emptiness of unconditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of the unlimited with, nor disassociate it from, omniscience, because they do not observe an emptiness of the unlimited. So how, without even observing it, could they associate the emptiness of the unlimited with omniscience, or disassociate it from it? They neither associate the emptiness of that which has neither beginning nor end with, [F.110.a] nor disassociate it from, omniscience, because they do not observe an emptiness of that which has neither beginning nor end. So how, without even observing it, could they associate the emptiness of that which has neither beginning nor end with omniscience, or disassociate it from it? They neither associate the emptiness of nonexclusion with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonexclusion. So how, without even observing it, could they associate the emptiness of nonexclusion with omniscience, or disassociate it from it? They neither associate the emptiness of inherent nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of inherent nature. So how, without even observing it, could they associate the emptiness of inherent nature with omniscience, or disassociate it from it? They neither associate the emptiness of all phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of all phenomena. So how, without even observing it, could they associate the emptiness of all phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, omniscience, because they do not observe an emptiness of intrinsic defining characteristics. So how, without even observing it, could they associate the emptiness of intrinsic defining characteristics with omniscience, or disassociate it from it? They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, omniscience, because they do not observe an emptiness of that which cannot be apprehended. So how, without even observing it, could they associate the emptiness of that which cannot be apprehended with omniscience, or disassociate it from it? [F.110.b] They neither associate the emptiness of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonentities. So how, without even observing it, could they associate the emptiness of nonentities with omniscience, or disassociate it from it? They neither associate the emptiness of essential nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of essential nature. So how, without even observing it, could they associate the emptiness of essential nature with omniscience, or disassociate it from it? They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of an essential nature of nonentities. So how, without even observing it, could they associate the emptiness of an essential nature of nonentities with omniscience, or disassociate it from it?

2.­296

“They neither associate the applications of mindfulness with, nor disassociate them from, omniscience, because they do not observe an application of mindfulness. So how, without even observing them, could they associate the applications of mindfulness with omniscience, or disassociate them from it? They neither associate the correct exertions with, nor disassociate them from, omniscience, because they do not observe a correct exertion. So how, without even observing them, could they associate the correct exertions with omniscience, or disassociate them from it? They neither associate the supports for miraculous ability with, nor disassociate them from, omniscience, because they do not observe a support for miraculous ability. So how, without even observing them, could they associate the supports for miraculous ability with omniscience, [F.111.a] or disassociate them from it? They neither associate the faculties with, nor disassociate them from, omniscience, because they do not observe a faculty. So how, without even observing them, could they associate the faculties with omniscience, or disassociate them from it? They neither associate the powers with, nor disassociate them from, omniscience, because they do not observe a power. So how, without even observing them, could they associate the powers with omniscience, or disassociate them from it? They neither associate the branches of enlightenment with, nor disassociate them from, omniscience, because they do not observe a branch of enlightenment. So how, without even observing them, could they associate the branches of enlightenment with omniscience, or disassociate them from it? They neither associate the paths with, nor disassociate them from, omniscience, because they do not observe a path. So how, without even observing them, could they associate the paths with omniscience, or disassociate them from it?

2.­297

“They neither associate the truths of the noble ones with, nor disassociate them from, omniscience, because they do not observe a truth of the noble ones. So how, without even observing them, could they associate the truths of the noble ones with omniscience, or disassociate them from it? They neither associate the meditative concentrations with, nor disassociate them from, omniscience, because they do not observe a meditative concentration. So how, without even observing them, could they associate the meditative concentrations with omniscience, or disassociate them from it? They neither associate the immeasurable attitudes with, nor disassociate them from, omniscience, [F.111.b] because they do not observe an immeasurable attitude. So how, without even observing them, could they associate the immeasurable attitudes with omniscience, or disassociate them from it? They neither associate the formless absorptions with, nor disassociate them from, omniscience, because they do not observe a formless absorption. So how, without even observing them, could they associate the formless absorptions with omniscience, or disassociate them from it? They neither associate the liberations with, nor disassociate them from, omniscience, because they do not observe a liberation. So how, without even observing them, could they associate the liberations with omniscience, or disassociate them from it? They neither associate the serial steps of meditative absorption with, nor disassociate them from, omniscience, because they do not observe a serial step of meditative absorption. So how, without even observing them, could they associate the serial steps of meditative absorption with omniscience, or disassociate them from it? They neither associate emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness. So how, without even observing it, could they associate emptiness with omniscience, or disassociate it from it? They neither associate signlessness with, nor disassociate it from, omniscience, because they do not observe a signlessness. So how, without even observing it, could they associate signlessness with omniscience, or disassociate it from it? They neither associate wishlessness with, nor disassociate it from, omniscience, [F.112.a] because they do not observe a wishlessness. So how, without even observing it, could they associate wishlessness with omniscience, or disassociate it from it? They neither associate the extrasensory powers with, nor disassociate them from, omniscience, because they do not observe an extrasensory power. So how, without even observing them, could they associate the extrasensory powers with omniscience, or disassociate them from it?

2.­298

“They neither associate the meditative stabilities with, nor disassociate them from, omniscience, because they do not observe a meditative stability. So how, without even observing them, could they associate the meditative stabilities with omniscience, or disassociate them from it? They neither associate the dhāraṇī gateways with, nor disassociate them from, omniscience, because they do not observe a dhāraṇī gateway. So how, without even observing them, could they associate the dhāraṇī gateways with omniscience, or disassociate them from it? They neither associate the ten powers of the tathāgatas with, nor disassociate them from, omniscience, because they do not observe a power of the tathāgatas. So how, without even observing them, could they associate the powers of the tathāgatas with omniscience, or disassociate them from it? They neither associate the fearlessnesses with, nor disassociate them from, omniscience, because they do not observe a fearlessness. So how, without even observing them, could they associate the fearlessnesses with omniscience, or disassociate them from it? They neither associate the kinds of exact knowledge with, nor disassociate them from, omniscience, because they do not observe [F.112.b] an exact knowledge. So how, without even observing them, could they associate the kinds of exact knowledge with omniscience, or disassociate them from it? They neither associate great loving kindness with, nor disassociate it from, omniscience, because they do not observe a great loving kindness. So how, without even observing it, could they associate great loving kindness with omniscience, or disassociate it from it? They neither associate great compassion with, nor disassociate it from, omniscience, because they do not observe a great compassion. So how, without even observing it, could they associate great compassion with omniscience, or disassociate it from it? They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, omniscience, because they do not observe a distinct quality of the buddhas. So how, without even observing them, could they associate the distinct qualities of the buddhas with omniscience, or disassociate them from it?

2.­299

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­300

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the buddhas with, nor disassociate them from, omniscience, and they neither associate omniscience with, nor disassociate it from, the buddhas because they do not observe a buddha and they do not observe an omniscience. So how, if they do not observe them, could they associate omniscience with, or disassociate it from, the buddhas? How could they associate the buddhas with, or disassociate them from, omniscience. They neither associate enlightenment with, [F.113.a] nor disassociate it from, omniscience, and they neither associate omniscience with, nor disassociate it from, enlightenment because they do not observe an enlightenment and they do not observe an omniscience. So how, if they do not even observe them, could they associate them, or disassociate them?

2.­301

“Śāradvatīputra, bodhisattva great beings practicing like that are said to engage with the perfection of wisdom.

2.­302

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘entities.’ They do not associate physical forms with ‘nonentities.’

2.­303

“They do not associate feelings with ‘entities.’ They do not associate feelings with ‘nonentities.’ They do not associate perceptions with ‘entities.’ They do not associate perceptions with ‘nonentities.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’

2.­304

“They do not associate the eyes with ‘entities.’ They do not associate the eyes with ‘nonentities.’ They do not associate the ears with ‘entities.’ They do not associate the ears with ‘nonentities.’ They do not associate the nose with ‘entity.’ They do not associate the nose with ‘nonentity.’ They do not associate the tongue with ‘entity.’ They do not associate the tongue with ‘nonentity.’ They do not associate the body with ‘entity.’ They do not associate the body with ‘nonentity.’ They do not associate the mental faculty with ‘entity.’ They do not associate the mental faculty with ‘nonentity.’ They do not associate sights with ‘entities.’ They do not associate sights with ‘nonentities.’ [F.113.b] They do not associate sounds with ‘entities.’ They do not associate sounds with ‘nonentities.’ They do not associate odors with ‘entities.’ They do not associate odors with ‘nonentities.’ They do not associate tastes with ‘entities.’ They do not associate tastes with ‘nonentities.’ They do not associate tangibles with ‘entities.’ They do not associate tangibles with ‘nonentities.’ They do not associate mental phenomena with ‘entities.’ They do not associate mental phenomena with ‘nonentities.’ They do not associate visual consciousness with ‘entity.’ They do not associate visual consciousness with ‘nonentity.’ They do not associate auditory consciousness with ‘entity.’ They do not associate auditory consciousness with ‘nonentity.’ They do not associate olfactory consciousness with ‘entity.’ They do not associate olfactory consciousness with ‘nonentity.’ They do not associate gustatory consciousness with ‘entity.’ They do not associate gustatory consciousness with ‘nonentity.’ They do not associate tactile consciousness with ‘entity.’ They do not associate tactile consciousness with ‘nonentity.’ They do not associate mental consciousness with ‘entity.’ They do not associate mental consciousness with ‘nonentity.’

2.­305

“They do not associate visually compounded sensory contact with ‘entity.’ They do not associate visually compounded sensory contact with ‘nonentity.’ They do not associate aurally compounded sensory contact with ‘entity.’ They do not associate aurally compounded sensory contact with ‘nonentity.’ They do not associate nasally compounded sensory contact with ‘entity.’ They do not associate nasally compounded sensory contact with ‘nonentity.’ They do not associate lingually compounded sensory contact with ‘entity.’ They do not associate lingually compounded sensory contact with ‘nonentity.’ They do not associate corporeally compounded sensory contact with ‘entity.’ They do not associate [F.114.a] corporeally compounded sensory contact with ‘nonentity.’ They do not associate mentally compounded sensory contact with ‘entity.’ They do not associate mentally compounded sensory contact with ‘nonentity.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘nonentities.’

2.­306

“They do not associate the earth element with ‘entity.’ They do not associate the earth element with ‘nonentity.’ They do not associate the water element with ‘entity.’ They do not associate the water element with ‘nonentity.’ They do not associate the fire element with ‘entity.’ They do not associate the fire element with ‘nonentity.’ They do not associate the wind element with ‘entity.’ They do not associate the wind element with ‘nonentity.’ They do not associate the space element with ‘entity.’ They do not associate the space element with ‘nonentity.’ They do not associate the consciousness element with ‘entity.’ They do not associate the consciousness element [F.114.b] with ‘nonentity.’

2.­307

“They do not associate ignorance with ‘entity.’ They do not associate ignorance with ‘nonentity.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’ They do not associate name and form with ‘entities.’ They do not associate name and form with ‘nonentities.’ They do not associate the six sense fields with ‘entities.’ They do not associate the six sense fields with ‘nonentities.’ They do not associate sensory contact with ‘entity.’ They do not associate sensory contact with ‘nonentity.’ They do not associate sensation with ‘entity.’ They do not associate sensation with ‘nonentity.’ They do not associate craving with ‘entity.’ They do not associate craving with ‘nonentity.’ They do not associate grasping with ‘entity.’ They do not associate grasping with ‘nonentity.’ They do not associate the rebirth process with ‘entity.’ They do not associate the rebirth process with ‘nonentity.’ They do not associate birth with ‘entity.’ They do not associate birth with ‘nonentity.’ They do not associate aging and death with ‘entities.’ They do not associate aging and death with ‘nonentities.’

2.­308

“They do not associate the perfection of generosity with ‘entity.’ They do not associate the perfection of generosity with ‘nonentity.’ They do not associate the perfection of ethical discipline with ‘entity.’ They do not associate the perfection of ethical discipline with ‘nonentity.’ They do not associate the perfection of tolerance with ‘entity.’ They do not associate the perfection of tolerance with ‘nonentity.’ They do not associate the perfection of perseverance with ‘entity.’ They do not associate the perfection of perseverance with ‘nonentity.’ They do not associate the perfection of meditative concentration with ‘entity.’ They do not associate [F.115.a] the perfection of meditative concentration with ‘nonentity.’ They do not associate the perfection of wisdom with ‘entity.’ They do not associate the perfection of wisdom with ‘nonentity.’

2.­309

“They do not associate the emptiness of internal phenomena with ‘entity.’ They do not associate the emptiness of internal phenomena with ‘nonentity.’ They do not associate the emptiness of external phenomena with ‘entity.’ They do not associate the emptiness of external phenomena with ‘nonentity.’ They do not associate the emptiness of external and internal phenomena with ‘entity.’ They do not associate the emptiness of external and internal phenomena with ‘nonentity.’ They do not associate the emptiness of emptiness with ‘entity.’ They do not associate the emptiness of emptiness with ‘nonentity.’ They do not associate the emptiness of great extent with ‘entity.’ They do not associate the emptiness of great extent with ‘nonentity.’ They do not associate the emptiness of ultimate reality with ‘entity.’ They do not associate the emptiness of ultimate reality with ‘nonentity.’ They do not associate the emptiness of conditioned phenomena with ‘entity.’ They do not associate the emptiness of conditioned phenomena with ‘nonentity.’ They do not associate the emptiness of unconditioned phenomena with ‘entity.’ They do not associate the emptiness of unconditioned phenomena with ‘nonentity.’ They do not associate the emptiness of the unlimited with ‘entity.’ They do not associate the emptiness of the unlimited with ‘nonentity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘entity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘nonentity.’ They do not associate the emptiness of nonexclusion with ‘entity.’ They do not associate the emptiness of nonexclusion with ‘nonentity.’ They do not associate the emptiness of inherent nature with ‘entity.’ They do not associate the emptiness of inherent nature with ‘nonentity.’ They do not associate the emptiness of all phenomena with ‘entity.’ They do not associate [F.115.b] the emptiness of all phenomena with ‘nonentity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘entity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘nonentity.’ They do not associate the emptiness of that which cannot be apprehended with ‘entity.’ They do not associate the emptiness of that which cannot be apprehended with ‘nonentity.’ They do not associate the emptiness of nonentities with ‘entity.’ They do not associate the emptiness of nonentities with ‘nonentity.’ They do not associate the emptiness of essential nature with ‘entity.’ They do not associate the emptiness of essential nature with ‘nonentity.’ They do not associate the emptiness of an essential nature of nonentities with ‘entity.’ They do not associate the emptiness of an essential nature of nonentities with ‘nonentity.’

2.­310

“They do not associate the applications of mindfulness with ‘entities.’ They do not associate the applications of mindfulness with ‘nonentities.’ They do not associate the correct exertions with ‘entities.’ They do not associate the correct exertions with ‘nonentities.’ They do not associate the supports for miraculous ability with ‘entities.’ They do not associate the supports for miraculous ability with ‘nonentities.’ They do not associate the faculties with ‘entities.’ They do not associate the faculties with ‘nonentities.’ They do not associate the powers with ‘entities.’ They do not associate the powers with ‘nonentities.’ They do not associate the branches of enlightenment with ‘entities.’ They do not associate the branches of enlightenment with ‘nonentities.’ They do not associate the paths with ‘entities.’ They do not associate the paths with ‘nonentities.’

2.­311

“They do not associate the truths of the noble ones with ‘entities.’ They do not associate the truths of the noble ones with ‘nonentities.’ They do not associate the meditative concentrations with ‘entities.’ They do not associate [F.116.a] the meditative concentrations with ‘nonentities.’ They do not associate the immeasurable attitudes with ‘entities.’ They do not associate the immeasurable attitudes with ‘nonentities.’ They do not associate the formless absorptions with ‘entities.’ They do not associate the formless absorptions with ‘nonentities.’ They do not associate the eight liberations with ‘entities.’ They do not associate the eight liberations with ‘nonentities.’ They do not associate the nine serial steps of meditative absorption with ‘entities.’ They do not associate the nine serial steps of meditative absorption with ‘nonentities.’ They do not associate emptiness with ‘entity.’ They do not associate emptiness with ‘nonentity.’ They do not associate signlessness with ‘entity.’ They do not associate signlessness with ‘nonentity.’ They do not associate wishlessness with ‘entity.’ They do not associate wishlessness with ‘nonentity.’ They do not associate the extrasensory powers with ‘entities.’ They do not associate the extrasensory powers with ‘nonentities.’ They do not associate the meditative stabilities with ‘entities.’ They do not associate the meditative stabilities with ‘nonentities.’ They do not associate the dhāraṇī gateways with ‘entities.’ They do not associate the dhāraṇī gateways with ‘nonentities.’ They do not associate the ten powers of the tathāgatas with ‘entities.’ They do not associate the ten powers of the tathāgatas with ‘nonentities.’ They do not associate the four fearlessnesses with ‘entities.’ They do not associate the four fearlessnesses with ‘nonentities.’ They do not associate the four kinds of exact knowledge with ‘entities.’ They do not associate the four kinds of exact knowledge with ‘nonentities.’ They do not associate great loving kindness with ‘entity.’ They do not associate [F.116.b] great loving kindness with ‘nonentity.’ They do not associate great compassion with ‘entity.’ They do not associate great compassion with ‘nonentity.’ They do not associate the eighteen distinct qualities of the buddhas with ‘entities.’ They do not associate the eighteen distinct qualities of the buddhas with ‘nonentities.’

2.­312

“They do not associate the fruit of having entered the stream with ‘entity.’ They do not associate the fruit of having entered the stream with ‘nonentity.’ They do not associate the fruit of once-returner with ‘entity.’ They do not associate the fruit of once-returner with ‘nonentity.’ They do not associate the fruit of non-returner with ‘entity.’ They do not associate the fruit of non-returner with ‘nonentity.’ They do not associate arhatship with ‘entity.’ They do not associate arhatship with ‘nonentity.’ They do not associate individual enlightenment with ‘entity.’ They do not associate individual enlightenment with ‘nonentity.’ They do not associate the knowledge of the aspects of the path with ‘entity.’ They do not associate the knowledge of the aspects of the path with ‘nonentity.’ They do not associate all-aspect omniscience with ‘entity.’ They do not associate all-aspect omniscience with ‘nonentity.’ [B8]

2.­313

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘permanent.’ They do not associate physical forms with ‘impermanent.’ They do not associate feelings with ‘permanent.’ They do not associate feelings with ‘impermanent.’ They do not associate perceptions with ‘permanent.’ They do not associate perceptions with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness [F.117.a] with ‘impermanent.’

T3808
2.­314

“They do not associate the eyes with ‘permanent.’ They do not associate the eyes with ‘impermanent.’ They do not associate the ears with ‘permanent.’ They do not associate the ears with ‘impermanent.’ They do not associate the nose with ‘permanent.’ They do not associate the nose with ‘impermanent.’ They do not associate the tongue with ‘permanent.’ They do not associate the tongue with ‘impermanent.’ They do not associate the body with ‘permanent.’ They do not associate the body with ‘impermanent.’ They do not associate the mental faculty with ‘permanent.’ They do not associate the mental faculty with ‘impermanent.’ They do not associate sights with ‘permanent.’ They do not associate sights with ‘impermanent.’ They do not associate sounds with ‘permanent.’ They do not associate sounds with ‘impermanent.’ They do not associate odors with ‘permanent.’ They do not associate odors with ‘impermanent.’ They do not associate tastes with ‘permanent.’ They do not associate tastes with ‘impermanent.’ They do not associate tangibles with ‘permanent.’ They do not associate tangibles with ‘impermanent.’ They do not associate mental phenomena with ‘permanent.’ They do not associate mental phenomena with ‘impermanent.’ They do not associate visual consciousness with ‘permanent.’ They do not associate visual consciousness with ‘impermanent.’ They do not associate auditory consciousness with ‘permanent.’ They do not associate auditory consciousness with ‘impermanent.’ They do not associate olfactory consciousness with ‘permanent.’ They do not associate olfactory consciousness with ‘impermanent.’ They do not associate gustatory consciousness with ‘permanent.’ They do not associate gustatory consciousness with ‘impermanent.’ They do not associate tactile consciousness with ‘permanent.’ They do not associate tactile consciousness with ‘impermanent.’ They do not associate mental consciousness with ‘permanent.’ They do not associate mental consciousness with ‘impermanent.’

2.­315

“They do not associate visually compounded sensory contact with ‘permanent.’ They do not associate visually compounded sensory contact with ‘impermanent.’ They do not associate aurally compounded sensory contact with ‘permanent.’ They do not associate aurally compounded sensory contact with ‘impermanent.’ They do not associate [F.117.b] nasally compounded sensory contact with ‘permanent.’ They do not associate nasally compounded sensory contact with ‘impermanent.’ They do not associate lingually compounded sensory contact with ‘permanent.’ They do not associate lingually compounded sensory contact with ‘impermanent.’ They do not associate corporeally compounded sensory contact with ‘permanent.’ They do not associate corporeally compounded sensory contact with ‘impermanent.’ They do not associate mentally compounded sensory contact with ‘permanent.’ They do not associate mentally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘impermanent.’

2.­316

“They do not associate the earth element with ‘permanent.’ They do not associate the earth element with ‘impermanent.’ They do not associate the water element with ‘permanent.’ They do not associate the water element with ‘impermanent.’ They do not associate the fire element with ‘permanent.’ They do not associate the fire element with ‘impermanent.’ They do not associate the wind element with ‘permanent.’ They do not associate the wind element with ‘impermanent.’ They do not associate the space element with ‘permanent.’ They do not associate the space element with ‘impermanent.’ They do not associate the consciousness element with ‘permanent.’ They do not associate [F.118.a] the consciousness element with ‘impermanent.’

2.­317

“They do not associate ignorance with ‘permanent.’ They do not associate ignorance with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness with ‘impermanent.’ They do not associate name and form with ‘permanent.’ They do not associate name and form with ‘impermanent.’ They do not associate the six sense fields with ‘permanent.’ They do not associate the six sense fields with ‘impermanent.’ They do not associate sensory contact with ‘permanent.’ They do not associate sensory contact with ‘impermanent.’ They do not associate sensation with ‘permanent.’ They do not associate sensation with ‘impermanent.’ They do not associate craving with ‘permanent.’ They do not associate craving with ‘impermanent.’ They do not associate grasping with ‘permanent.’ They do not associate grasping with ‘impermanent.’ They do not associate the rebirth process with ‘permanent.’ They do not associate the rebirth process with ‘impermanent.’ They do not associate birth with ‘permanent.’ They do not associate birth with ‘impermanent.’ They do not associate aging and death with ‘permanent.’ They do not associate aging and death with ‘impermanent.’

2.­318

“They do not associate the perfection of generosity with ‘permanent.’ They do not associate the perfection of generosity with ‘impermanent.’ They do not associate the perfection of ethical discipline with ‘permanent.’ They do not associate the perfection of ethical discipline with ‘impermanent.’ They do not associate the perfection of tolerance with ‘permanent.’ They do not associate the perfection of tolerance with ‘impermanent.’ They do not associate the perfection of perseverance with ‘permanent.’ They do not associate the perfection of perseverance with ‘impermanent.’ They do not associate the perfection of meditative concentration with ‘permanent.’ They do not associate the perfection of meditative concentration with ‘impermanent.’ They do not associate the perfection of wisdom with ‘permanent.’ They do not associate the perfection of wisdom with ‘impermanent.’

2.­319

“They do not associate [F.118.b] the emptiness of internal phenomena with ‘permanent.’ They do not associate the emptiness of internal phenomena with ‘impermanent.’ They do not associate the emptiness of external phenomena with ‘permanent.’ They do not associate the emptiness of external phenomena with ‘impermanent.’ They do not associate the emptiness of external and internal phenomena with ‘permanent.’ They do not associate the emptiness of external and internal phenomena with ‘impermanent.’ They do not associate the emptiness of emptiness with ‘permanent.’ They do not associate the emptiness of emptiness with ‘impermanent.’ They do not associate the emptiness of great extent with ‘permanent.’ They do not associate the emptiness of great extent with ‘impermanent.’ They do not associate the emptiness of ultimate reality with ‘permanent.’ They do not associate the emptiness of ultimate reality with ‘impermanent.’ They do not associate the emptiness of conditioned phenomena with ‘permanent.’ They do not associate the emptiness of conditioned phenomena with ‘impermanent.’ They do not associate the emptiness of unconditioned phenomena with ‘permanent.’ They do not associate the emptiness of unconditioned phenomena with ‘impermanent.’ They do not associate the emptiness of the unlimited with ‘permanent.’ They do not associate the emptiness of the unlimited with ‘impermanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘permanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘impermanent.’ They do not associate the emptiness of nonexclusion with ‘permanent.’ They do not associate the emptiness of nonexclusion with ‘impermanent.’ They do not associate the emptiness of inherent nature with ‘permanent.’ They do not associate the emptiness of inherent nature with ‘impermanent.’ They do not associate the emptiness of all phenomena with ‘permanent.’ They do not associate the emptiness of all phenomena with ‘impermanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘permanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘impermanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘permanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘impermanent.’ They do not associate the emptiness of nonentities with ‘permanent.’ They do not associate the emptiness of nonentities with ‘impermanent.’ They do not associate the emptiness of essential nature with ‘permanent.’ They do not associate the emptiness of essential nature [F.119.a] with ‘impermanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘permanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘impermanent.’

2.­320

“They do not associate the applications of mindfulness with ‘permanent.’ They do not associate the applications of mindfulness with ‘impermanent.’ They do not associate the correct exertions with ‘permanent.’ They do not associate the correct exertions with ‘impermanent.’ They do not associate the supports for miraculous ability with ‘permanent.’ They do not associate the supports for miraculous ability with ‘impermanent.’ They do not associate the faculties with ‘permanent.’ They do not associate the faculties with ‘impermanent.’ They do not associate the powers with ‘permanent.’ They do not associate the powers with ‘impermanent.’ They do not associate the branches of enlightenment with ‘permanent.’ They do not associate the branches of enlightenment with ‘impermanent.’ They do not associate the noble eightfold path with ‘permanent.’ They do not associate the noble eightfold path with ‘impermanent.’

2.­321

“They do not associate the truths of the noble ones with ‘permanent.’ They do not associate the truths of the noble ones with ‘impermanent.’ They do not associate the meditative concentrations with ‘permanent.’ They do not associate the meditative concentrations with ‘impermanent.’ They do not associate the immeasurable attitudes with ‘permanent.’ They do not associate the immeasurable attitudes with ‘impermanent.’ They do not associate the formless absorptions with ‘permanent.’ They do not associate the formless absorptions with ‘impermanent.’ They do not associate the eight liberations with ‘permanent.’ They do not associate the eight liberations with ‘impermanent.’ They do not associate the nine serial steps of meditative absorption with ‘permanent.’ They do not associate the nine serial steps of meditative absorption with ‘impermanent.’ They do not associate emptiness with ‘permanent.’ They do not associate emptiness with ‘impermanent.’ They do not associate signlessness with ‘permanent.’ [F.119.b] They do not associate signlessness with ‘impermanent.’ They do not associate wishlessness with ‘permanent.’ They do not associate wishlessness with ‘impermanent.’ They do not associate the extrasensory powers with ‘permanent.’ They do not associate the extrasensory powers with ‘impermanent.’ They do not associate the meditative stabilities with ‘permanent.’ They do not associate the meditative stabilities with ‘impermanent.’ They do not associate the dhāraṇī gateways with ‘permanent.’ They do not associate the dhāraṇī gateways with ‘impermanent.’ They do not associate the ten powers of the tathāgatas with ‘permanent.’ They do not associate the ten powers of the tathāgatas with ‘impermanent.’ They do not associate the four fearlessnesses with ‘permanent.’ They do not associate the four fearlessnesses with ‘impermanent.’ They do not associate the four kinds of exact knowledge with ‘permanent.’ They do not associate the four kinds of exact knowledge with ‘impermanent.’ They do not associate great loving kindness with ‘permanent.’ They do not associate great loving kindness with ‘impermanent.’ They do not associate great compassion with ‘permanent.’ They do not associate great compassion with ‘impermanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘permanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘impermanent.’

2.­322

“They do not associate the fruit of having entered the stream with ‘permanent.’ They do not associate the fruit of having entered the stream with ‘impermanent.’ They do not associate the fruit of once-returner with ‘permanent.’ They do not associate the fruit of once-returner with ‘impermanent.’ They do not associate the fruit of non-returner with ‘permanent.’ They do not associate the fruit of non-returner with ‘impermanent.’ They do not associate arhatship with ‘permanent.’ They do not associate arhatship with ‘impermanent.’ They do not associate individual enlightenment with ‘permanent.’ They do not associate individual enlightenment with ‘impermanent.’ They do not associate the knowledge of the aspects of the path with ‘permanent.’ They do not associate the knowledge of the aspects of the path with ‘impermanent.’ [F.120.a] They do not associate all-aspect omniscience with ‘permanent.’ They do not associate all-aspect omniscience with ‘impermanent.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

2.­323

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘happiness.’ They do not associate physical forms with ‘suffering.’ They do not associate feelings with ‘happiness.’ They do not associate feelings with ‘suffering.’ They do not associate perceptions with ‘happiness.’ They do not associate perceptions with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’

2.­324

“They do not associate the eyes with ‘happiness.’ They do not associate the eyes with ‘suffering.’ They do not associate the ears with ‘happiness.’ They do not associate the ears with ‘suffering.’ They do not associate the nose with ‘happiness.’ They do not associate the nose with ‘suffering.’ They do not associate the tongue with ‘happiness.’ They do not associate the tongue with ‘suffering.’ They do not associate the body with ‘happiness.’ They do not associate the body with ‘suffering.’ They do not associate the mental faculty with ‘happiness.’ They do not associate the mental faculty with ‘suffering.’ They do not associate sights with ‘happiness.’ They do not associate sights with ‘suffering.’ They do not associate sounds with ‘happiness.’ They do not associate sounds with ‘suffering.’ They do not associate odors with ‘happiness.’ They do not associate odors with ‘suffering.’ They do not associate tastes with ‘happiness.’ They do not associate tastes with ‘suffering.’ They do not associate tangibles with ‘happiness.’ They do not associate tangibles with ‘suffering.’ They do not associate mental phenomena with ‘happiness.’ They do not associate mental phenomena with ‘suffering.’ [F.120.b] They do not associate visual consciousness with ‘happiness.’ They do not associate visual consciousness with ‘suffering.’ They do not associate auditory consciousness with ‘happiness.’ They do not associate auditory consciousness with ‘suffering.’ They do not associate olfactory consciousness with ‘happiness.’ They do not associate olfactory consciousness with ‘suffering.’ They do not associate gustatory consciousness with ‘happiness.’ They do not associate gustatory consciousness with ‘suffering.’ They do not associate tactile consciousness with ‘happiness.’ They do not associate tactile consciousness with ‘suffering.’ They do not associate mental consciousness with ‘happiness.’ They do not associate mental consciousness with ‘suffering.’

2.­325

“They do not associate visually compounded sensory contact with ‘happiness.’ They do not associate visually compounded sensory contact with ‘suffering.’ They do not associate aurally compounded sensory contact with ‘happiness.’ They do not associate aurally compounded sensory contact with ‘suffering.’ They do not associate nasally compounded sensory contact with ‘happiness.’ They do not associate nasally compounded sensory contact with ‘suffering.’ They do not associate lingually compounded sensory contact with ‘happiness.’ They do not associate lingually compounded sensory contact with ‘suffering.’ They do not associate corporeally compounded sensory contact with ‘happiness.’ They do not associate corporeally compounded sensory contact with ‘suffering.’ They do not associate mentally compounded sensory contact with ‘happiness.’ They do not associate mentally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘happiness.’ They do not associate [F.121.a] feelings conditioned by nasally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘suffering.’

2.­326

“They do not associate the earth element with ‘happiness.’ They do not associate the earth element with ‘suffering.’ They do not associate the water element with ‘happiness.’ They do not associate the water element with ‘suffering.’ They do not associate the fire element with ‘happiness.’ They do not associate the fire element with ‘suffering.’ They do not associate the wind element with ‘happiness.’ They do not associate the wind element with ‘suffering.’ They do not associate the space element with ‘happiness.’ They do not associate the space element with ‘suffering.’ They do not associate the consciousness element with ‘happiness.’ They do not associate the consciousness element with ‘suffering.’

2.­327

“They do not associate ignorance with ‘happiness.’ They do not associate ignorance with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’ They do not associate name and form with ‘happiness.’ They do not associate name and form with ‘suffering.’ They do not associate the six sense fields with ‘happiness.’ They do not associate the six sense fields with ‘suffering.’ They do not associate sensory contact with ‘happiness.’ They do not associate sensory contact with ‘suffering.’ They do not associate sensation with ‘happiness.’ They do not associate sensation [F.121.b] with ‘suffering.’ They do not associate craving with ‘happiness.’ They do not associate craving with ‘suffering.’ They do not associate grasping with ‘happiness.’ They do not associate grasping with ‘suffering.’ They do not associate the rebirth process with ‘happiness.’ They do not associate the rebirth process with ‘suffering.’ They do not associate birth with ‘happiness.’ They do not associate birth with ‘suffering.’ They do not associate aging and death with ‘happiness.’ They do not associate aging and death with ‘suffering.’

2.­328

“They do not associate the perfection of generosity with ‘happiness.’ They do not associate the perfection of generosity with ‘suffering.’ They do not associate the perfection of ethical discipline with ‘happiness.’ They do not associate the perfection of ethical discipline with ‘suffering.’ They do not associate the perfection of tolerance with ‘happiness.’ They do not associate the perfection of tolerance with ‘suffering.’ They do not associate the perfection of perseverance with ‘happiness.’ They do not associate the perfection of perseverance with ‘suffering.’ They do not associate the perfection of meditative concentration with ‘happiness.’ They do not associate the perfection of meditative concentration with ‘suffering.’ They do not associate the perfection of wisdom with ‘happiness.’ They do not associate the perfection of wisdom with ‘suffering.’

2.­329

“They do not associate the emptiness of internal phenomena with ‘happiness.’ They do not associate the emptiness of internal phenomena with ‘suffering.’ They do not associate the emptiness of external phenomena with ‘happiness.’ They do not associate the emptiness of external phenomena with ‘suffering.’ They do not associate the emptiness of external and internal phenomena with ‘happiness.’ They do not associate the emptiness of external and internal phenomena with ‘suffering.’ They do not associate the emptiness of emptiness with ‘happiness.’ They do not associate the emptiness of emptiness with ‘suffering.’ They do not associate the emptiness of great extent with ‘happiness.’ They do not associate the emptiness of great extent with ‘suffering.’ They do not associate the emptiness of ultimate reality [F.122.a] with ‘happiness.’ They do not associate the emptiness of ultimate reality with ‘suffering.’ They do not associate the emptiness of conditioned phenomena with ‘happiness.’ They do not associate the emptiness of conditioned phenomena with ‘suffering.’ They do not associate the emptiness of unconditioned phenomena with ‘happiness.’ They do not associate the emptiness of unconditioned phenomena with ‘suffering.’ They do not associate the emptiness of the unlimited with ‘happiness.’ They do not associate the emptiness of the unlimited with ‘suffering.’ They do not associate the emptiness of that which has neither beginning nor end with ‘happiness.’ They do not associate the emptiness of that which has neither beginning nor end with ‘suffering.’ They do not associate the emptiness of nonexclusion with ‘happiness.’ They do not associate the emptiness of nonexclusion with ‘suffering.’ They do not associate the emptiness of inherent nature with ‘happiness.’ They do not associate the emptiness of inherent nature with ‘suffering.’ They do not associate the emptiness of all phenomena with ‘happiness.’ They do not associate the emptiness of all phenomena with ‘suffering.’ They do not associate the emptiness of intrinsic defining characteristics with ‘happiness.’ They do not associate the emptiness of intrinsic defining characteristics with ‘suffering.’ They do not associate the emptiness of that which cannot be apprehended with ‘happiness.’ They do not associate the emptiness of that which cannot be apprehended with ‘suffering.’ They do not associate the emptiness of nonentities with ‘happiness.’ They do not associate the emptiness of nonentities with ‘suffering.’ They do not associate the emptiness of essential nature with ‘happiness.’ They do not associate the emptiness of essential nature with ‘suffering.’ They do not associate the emptiness of an essential nature of nonentities with ‘happiness.’ They do not associate the emptiness of an essential nature of nonentities with ‘suffering.’

2.­330

“They do not associate the applications of mindfulness with ‘happiness.’ They do not associate the applications of mindfulness with ‘suffering.’ They do not associate the correct exertions with ‘happiness.’ [F.122.b] They do not associate the correct exertions with ‘suffering.’ They do not associate the supports for miraculous ability with ‘happiness.’ They do not associate the supports for miraculous ability with ‘suffering.’ They do not associate the faculties with ‘happiness.’ They do not associate the faculties with ‘suffering.’ They do not associate the powers with ‘happiness.’ They do not associate the powers with ‘suffering.’ They do not associate the branches of enlightenment with ‘happiness.’ They do not associate the branches of enlightenment with ‘suffering.’ They do not associate the noble eightfold path with ‘happiness.’ They do not associate the noble eightfold path with ‘suffering.’

2.­331

“They do not associate the truths of the noble ones with ‘happiness.’ They do not associate the truths of the noble ones with ‘suffering.’ They do not associate the meditative concentrations with ‘happiness.’ They do not associate the meditative concentrations with ‘suffering.’ They do not associate the immeasurable attitudes with ‘happiness.’ They do not associate the immeasurable attitudes with ‘suffering.’ They do not associate the formless absorptions with ‘happiness.’ They do not associate the formless absorptions with ‘suffering.’ They do not associate the eight liberations with ‘happiness.’ They do not associate the eight liberations with ‘suffering.’ They do not associate the nine serial steps of meditative absorption with ‘happiness.’ They do not associate the nine serial steps of meditative absorption with ‘suffering.’ They do not associate emptiness with ‘happiness.’ They do not associate emptiness with ‘suffering.’ They do not associate signlessness with ‘happiness.’ They do not associate signlessness with ‘suffering.’ They do not associate wishlessness with ‘happiness.’ They do not associate wishlessness with ‘suffering.’ They do not associate the extrasensory powers [F.123.a] with ‘happiness.’ They do not associate the extrasensory powers with ‘suffering.’ They do not associate the meditative stabilities with ‘happiness.’ They do not associate the meditative stabilities with ‘suffering.’ They do not associate the dhāraṇī gateways with ‘happiness.’ They do not associate the dhāraṇī gateways with ‘suffering.’ They do not associate the ten powers of the tathāgatas with ‘happiness.’ They do not associate the ten powers of the tathāgatas with ‘suffering.’ They do not associate the four fearlessnesses with ‘happiness.’ They do not associate the four fearlessnesses with ‘suffering.’ They do not associate the four kinds of exact knowledge with ‘happiness.’ They do not associate the four kinds of exact knowledge with ‘suffering.’ They do not associate great loving kindness with ‘happiness.’ They do not associate great loving kindness with ‘suffering.’ They do not associate great compassion with ‘happiness.’ They do not associate great compassion with ‘suffering.’ They do not associate the eighteen distinct qualities of the buddhas with ‘happiness.’ They do not associate the eighteen distinct qualities of the buddhas with ‘suffering.’

2.­332

“They do not associate the fruit of having entered the stream with ‘happiness.’ They do not associate the fruit of having entered the stream with ‘suffering.’ They do not associate the fruit of once-returner with ‘happiness.’ They do not associate the fruit of once-returner with ‘suffering.’ They do not associate the fruit of non-returner with ‘happiness.’ They do not associate the fruit of non-returner with ‘suffering.’ They do not associate arhatship with ‘happiness.’ They do not associate arhatship with ‘suffering.’ They do not associate individual enlightenment with ‘happiness.’ They do not associate individual enlightenment with ‘suffering.’ They do not associate the knowledge of the aspects of the path with ‘happiness.’ They do not associate the knowledge of the aspects of the path [F.123.b] with ‘suffering.’ They do not associate all-aspect omniscience with ‘happiness.’ They do not associate all-aspect omniscience with ‘suffering.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

2.­333

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘self.’ They do not associate physical forms with ‘no self.’ They do not associate feelings with ‘self.’ They do not associate feelings with ‘no self.’ They do not associate perceptions with ‘self.’ They do not associate perceptions with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’

2.­334

“They do not associate the eyes with ‘self.’ They do not associate the eyes with ‘no self.’ They do not associate the ears with ‘self.’ They do not associate the ears with ‘no self.’ They do not associate the nose with ‘self.’ They do not associate the nose with ‘no self.’ They do not associate the tongue with ‘self.’ They do not associate the tongue with ‘no self.’ They do not associate the body with ‘self.’ They do not associate the body with ‘no self.’ They do not associate the mental faculty with ‘self.’ They do not associate the mental faculty with ‘no self.’ They do not associate sights with ‘self.’ They do not associate sights with ‘no self.’ They do not associate sounds with ‘self.’ They do not associate sounds with ‘no self.’ They do not associate odors with ‘self.’ They do not associate odors with ‘no self.’ They do not associate tastes with ‘self.’ They do not associate tastes with ‘no self.’ They do not associate tangibles with ‘self.’ They do not associate tangibles with ‘no self.’ They do not associate mental phenomena with ‘self.’ They do not associate mental phenomena with ‘no self.’ They do not associate [F.124.a] visual consciousness with ‘self.’ They do not associate visual consciousness with ‘no self.’ They do not associate auditory consciousness with ‘self.’ They do not associate auditory consciousness with ‘no self.’ They do not associate olfactory consciousness with ‘self.’ They do not associate olfactory consciousness with ‘no self.’ They do not associate gustatory consciousness with ‘self.’ They do not associate gustatory consciousness with ‘no self.’ They do not associate tactile consciousness with ‘self.’ They do not associate tactile consciousness with ‘no self.’ They do not associate mental consciousness with ‘self.’ They do not associate mental consciousness with ‘no self.’

2.­335

“They do not associate visually compounded sensory contact with ‘self.’ They do not associate visually compounded sensory contact with ‘no self.’ They do not associate aurally compounded sensory contact with ‘self.’ They do not associate aurally compounded sensory contact with ‘no self.’ They do not associate nasally compounded sensory contact with ‘self.’ They do not associate nasally compounded sensory contact with ‘no self.’ They do not associate lingually compounded sensory contact with ‘self.’ They do not associate lingually compounded sensory contact with ‘no self.’ They do not associate corporeally compounded sensory contact with ‘self.’ They do not associate corporeally compounded sensory contact with ‘no self.’ They do not associate mentally compounded sensory contact with ‘self.’ They do not associate mentally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by nasally compounded sensory contact [F.124.b] with ‘no self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘no self.’

2.­336

“They do not associate the earth element with ‘self.’ They do not associate the earth element with ‘no self.’ They do not associate the water element with ‘self.’ They do not associate the water element with ‘no self.’ They do not associate the fire element with ‘self.’ They do not associate the fire element with ‘no self.’ They do not associate the wind element with ‘self.’ They do not associate the wind element with ‘no self.’ They do not associate the space element with ‘self.’ They do not associate the space element with ‘no self.’ They do not associate the consciousness element with ‘self.’ They do not associate the consciousness element with ‘no self.’

2.­337

“They do not associate ignorance with ‘self.’ They do not associate ignorance with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’ They do not associate name and form with ‘self.’ They do not associate name and form with ‘no self.’ They do not associate the six sense fields with ‘self.’ They do not associate the six sense fields with ‘no self.’ They do not associate sensory contact with ‘self.’ They do not associate sensory contact with ‘no self.’ They do not associate sensation with ‘self.’ They do not associate sensation with ‘no self.’ They do not associate craving with ‘self.’ They do not associate craving with ‘no self.’ They do not associate grasping with ‘self.’ [F.125.a] They do not associate grasping with ‘no self.’ They do not associate the rebirth process with ‘self.’ They do not associate the rebirth process with ‘no self.’ They do not associate birth with ‘self.’ They do not associate birth with ‘no self.’ They do not associate aging and death with ‘self.’ They do not associate aging and death with ‘no self.’

2.­338

“They do not associate the perfection of generosity with ‘self.’ They do not associate the perfection of generosity with ‘no self.’ They do not associate the perfection of ethical discipline with ‘self.’ They do not associate the perfection of ethical discipline with ‘no self.’ They do not associate the perfection of tolerance with ‘self.’ They do not associate the perfection of tolerance with ‘no self.’ They do not associate the perfection of perseverance with ‘self.’ They do not associate the perfection of perseverance with ‘no self.’ They do not associate the perfection of meditative concentration with ‘self.’ They do not associate the perfection of meditative concentration with ‘no self.’ They do not associate the perfection of wisdom with ‘self.’ They do not associate the perfection of wisdom with ‘no self.’

2.­339

“They do not associate the emptiness of internal phenomena with ‘self.’ They do not associate the emptiness of internal phenomena with ‘no self.’ They do not associate the emptiness of external phenomena with ‘self.’ They do not associate the emptiness of external phenomena with ‘no self.’ They do not associate the emptiness of external and internal phenomena with ‘self.’ They do not associate the emptiness of external and internal phenomena with ‘no self.’ They do not associate the emptiness of emptiness with ‘self.’ They do not associate the emptiness of emptiness with ‘no self.’ They do not associate the emptiness of great extent with ‘self.’ They do not associate the emptiness of great extent with ‘no self.’ They do not associate the emptiness of ultimate reality with ‘self.’ They do not associate the emptiness of ultimate reality with ‘no self.’ They do not associate the emptiness of conditioned phenomena with ‘self.’ They do not associate the emptiness of conditioned phenomena with ‘no self.’ They do not associate the emptiness of unconditioned phenomena with ‘self.’ [F.125.b] They do not associate the emptiness of unconditioned phenomena with ‘no self.’ They do not associate the emptiness of the unlimited with ‘self.’ They do not associate the emptiness of the unlimited with ‘no self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘no self.’ They do not associate the emptiness of nonexclusion with ‘self.’ They do not associate the emptiness of nonexclusion with ‘no self.’ They do not associate the emptiness of inherent nature with ‘self.’ They do not associate the emptiness of inherent nature with ‘no self.’ They do not associate the emptiness of all phenomena with ‘self.’ They do not associate the emptiness of all phenomena with ‘no self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘no self.’ They do not associate the emptiness of that which cannot be apprehended with ‘self.’ They do not associate the emptiness of that which cannot be apprehended with ‘no self.’ They do not associate the emptiness of nonentities with ‘self.’ They do not associate the emptiness of nonentities with ‘no self.’ They do not associate the emptiness of essential nature with ‘self.’ They do not associate the emptiness of essential nature with ‘no self.’ They do not associate the emptiness of an essential nature of nonentities with ‘self.’ They do not associate the emptiness of an essential nature of nonentities with ‘no self.’

2.­340

“They do not associate the applications of mindfulness with ‘self.’ They do not associate the applications of mindfulness with ‘no self.’ They do not associate the correct exertions with ‘self.’ They do not associate the correct exertions with ‘no self.’ They do not associate the supports for miraculous ability with ‘self.’ They do not associate the supports for miraculous ability with ‘no self.’ They do not associate the faculties with ‘self.’ They do not associate the faculties with ‘no self.’ They do not associate the powers with ‘self.’ [F.126.a] They do not associate the powers with ‘no self.’ They do not associate the branches of enlightenment with ‘self.’ They do not associate the branches of enlightenment with ‘no self.’ They do not associate the noble eightfold path with ‘self.’ They do not associate the noble eightfold path with ‘no self.’

2.­341

“They do not associate the truths of the noble ones with ‘self.’ They do not associate the truths of the noble ones with ‘no self.’ They do not associate the meditative concentrations with ‘self.’ They do not associate the meditative concentrations with ‘no self.’ They do not associate the immeasurable attitudes with ‘self.’ They do not associate the immeasurable attitudes with ‘no self.’ They do not associate the formless absorptions with ‘self.’ They do not associate the formless absorptions with ‘no self.’ They do not associate the eight liberations with ‘self.’ They do not associate the eight liberations with ‘no self.’ They do not associate the nine serial steps of meditative absorption with ‘self.’ They do not associate the nine serial steps of meditative absorption with ‘no self.’ They do not associate emptiness with ‘self.’ They do not associate emptiness with ‘no self.’ They do not associate signlessness with ‘self.’ They do not associate signlessness with ‘no self.’ They do not associate wishlessness with ‘self.’ They do not associate wishlessness with ‘no self.’ They do not associate the extrasensory powers with ‘self.’ They do not associate the extrasensory powers with ‘no self.’ They do not associate the meditative stabilities with ‘self.’ They do not associate the meditative stabilities with ‘no self.’ They do not associate the dhāraṇī gateways with ‘self.’ They do not associate the dhāraṇī gateways with ‘no self.’ They do not associate the ten powers of the tathāgatas with ‘self.’ They do not associate the ten powers of the tathāgatas with ‘no self.’ They do not associate the four fearlessnesses with ‘self.’ They do not associate the four fearlessnesses with ‘no self.’ [F.126.b] They do not associate the four kinds of exact knowledge with ‘self.’ They do not associate the four kinds of exact knowledge with ‘no self.’ They do not associate great loving kindness with ‘self.’ They do not associate great loving kindness with ‘no self.’ They do not associate great compassion with ‘self.’ They do not associate great compassion with ‘no self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘no self.’

2.­342

“They do not associate the fruit of having entered the stream with ‘self.’ They do not associate the fruit of having entered the stream with ‘no self.’ They do not associate the fruit of once-returner with ‘self.’ They do not associate the fruit of once-returner with ‘no self.’ They do not associate the fruit of non-returner with ‘self.’ They do not associate the fruit of non-returner with ‘no self.’ They do not associate arhatship with ‘self.’ They do not associate arhatship with ‘no self.’ They do not associate individual enlightenment with ‘self.’ They do not associate individual enlightenment with ‘no self.’ They do not associate the knowledge of the aspects of the path with ‘self.’ They do not associate the knowledge of the aspects of the path with ‘no self.’ They do not associate all-aspect omniscience with ‘self.’ They do not associate all-aspect omniscience with ‘no self.’

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

2.­343

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms [F.127.a] with ‘being at peace.’ They do not associate physical forms with ‘not being at peace.’ They do not associate feelings with ‘being at peace.’ They do not associate feelings with ‘not being at peace.’ They do not associate perceptions with ‘being at peace.’ They do not associate perceptions with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’

T3808
2.­344

“They do not associate the eyes with ‘being at peace.’ They do not associate the eyes with ‘not being at peace.’ They do not associate the ears with ‘being at peace.’ They do not associate the ears with ‘not being at peace.’ They do not associate the nose with ‘being at peace.’ They do not associate the nose with ‘not being at peace.’ They do not associate the tongue with ‘being at peace.’ They do not associate the tongue with ‘not being at peace.’ They do not associate the body with ‘being at peace.’ They do not associate the body with ‘not being at peace.’ They do not associate the mental faculty with ‘being at peace.’ They do not associate the mental faculty with ‘not being at peace.’ They do not associate sights with ‘being at peace.’ They do not associate sights with ‘not being at peace.’ They do not associate sounds with ‘being at peace.’ They do not associate sounds with ‘not being at peace.’ They do not associate odors with ‘being at peace.’ They do not associate odors with ‘not being at peace.’ They do not associate tastes with ‘being at peace.’ They do not associate tastes with ‘not being at peace.’ They do not associate tangibles with ‘being at peace.’ They do not associate tangibles with ‘not being at peace.’ They do not associate mental phenomena with ‘being at peace.’ They do not associate mental phenomena with ‘not being at peace.’ They do not associate visual consciousness with ‘being at peace.’ They do not associate visual consciousness with ‘not being at peace.’ They do not associate auditory consciousness with ‘being at peace.’ They do not associate auditory consciousness with ‘not being at peace.’ They do not associate olfactory consciousness with ‘being at peace.’ They do not associate olfactory consciousness with ‘not being at peace.’ They do not associate gustatory consciousness with ‘being at peace.’ They do not associate gustatory consciousness with ‘not being at peace.’ They do not associate tactile consciousness with ‘being at peace.’ They do not associate tactile consciousness with ‘not being at peace.’ They do not associate mental consciousness with ‘being at peace.’ They do not associate mental consciousness with ‘not being at peace.’ [F.127.b]

2.­345

“They do not associate visually compounded sensory contact with ‘being at peace.’ They do not associate visually compounded sensory contact with ‘not being at peace.’ They do not associate aurally compounded sensory contact with ‘being at peace.’ They do not associate aurally compounded sensory contact with ‘not being at peace.’ They do not associate nasally compounded sensory contact with ‘being at peace.’ They do not associate nasally compounded sensory contact with ‘not being at peace.’ They do not associate lingually compounded sensory contact with ‘being at peace.’ They do not associate lingually compounded sensory contact with ‘not being at peace.’ They do not associate corporeally compounded sensory contact with ‘being at peace.’ They do not associate corporeally compounded sensory contact with ‘not being at peace.’ They do not associate mentally compounded sensory contact with ‘being at peace.’ They do not associate mentally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being at peace.’

2.­346

“They do not associate the earth element with ‘being at peace.’ They do not associate the earth element with ‘not being at peace.’ They do not associate the water element with ‘being at peace.’ They do not associate the water element with ‘not being at peace.’ They do not associate the fire element with ‘being at peace.’ They do not associate the fire element with ‘not being at peace.’ They do not associate the wind element with ‘being at peace.’ [F.128.a] They do not associate the wind element with ‘not being at peace.’ They do not associate the space element with ‘being at peace.’ They do not associate the space element with ‘not being at peace.’ They do not associate the consciousness element with ‘being at peace.’ They do not associate the consciousness element with ‘not being at peace.’

2.­347

“They do not associate ignorance with ‘being at peace.’ They do not associate ignorance with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’ They do not associate name and form with ‘being at peace.’ They do not associate name and form with ‘not being at peace.’ They do not associate the six sense fields with ‘being at peace.’ They do not associate the six sense fields with ‘not being at peace.’ They do not associate sensory contact with ‘being at peace.’ They do not associate sensory contact with ‘not being at peace.’ They do not associate sensation with ‘being at peace.’ They do not associate sensation with ‘not being at peace.’ They do not associate craving with ‘being at peace.’ They do not associate craving with ‘not being at peace.’ They do not associate grasping with ‘being at peace.’ They do not associate grasping with ‘not being at peace.’ They do not associate the rebirth process with ‘being at peace.’ They do not associate the rebirth process with ‘not being at peace.’ They do not associate birth with ‘being at peace.’ They do not associate birth with ‘not being at peace.’ They do not associate aging and death with ‘being at peace.’ They do not associate aging and death with ‘not being at peace.’

2.­348

“They do not associate the perfection of generosity with ‘being at peace.’ They do not associate the perfection of generosity with ‘not being at peace.’ They do not associate the perfection of ethical discipline with ‘being at peace.’ They do not associate the perfection of ethical discipline with ‘not being at peace.’ They do not associate the perfection of tolerance with ‘being at peace.’ They do not associate the perfection of tolerance with ‘not being at peace.’ They do not associate the perfection of perseverance with ‘being at peace.’ They do not associate the perfection of perseverance with ‘not being at peace.’ They do not associate the perfection of meditative concentration with ‘being at peace.’ They do not associate the perfection of meditative concentration [F.128.b] with ‘not being at peace.’ They do not associate the perfection of wisdom with ‘being at peace.’ They do not associate the perfection of wisdom with ‘not being at peace.’

2.­349

“They do not associate the emptiness of internal phenomena with ‘being at peace.’ They do not associate the emptiness of internal phenomena with ‘not being at peace.’ They do not associate the emptiness of external phenomena with ‘being at peace.’ They do not associate the emptiness of external phenomena with ‘not being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘not being at peace.’ They do not associate the emptiness of emptiness with ‘being at peace.’ They do not associate the emptiness of emptiness with ‘not being at peace.’ They do not associate the emptiness of great extent with ‘being at peace.’ They do not associate the emptiness of great extent with ‘not being at peace.’ They do not associate the emptiness of ultimate reality with ‘being at peace.’ They do not associate the emptiness of ultimate reality with ‘not being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of the unlimited with ‘being at peace.’ They do not associate the emptiness of the unlimited with ‘not being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being at peace.’ They do not associate the emptiness of nonexclusion with ‘being at peace.’ They do not associate the emptiness of nonexclusion with ‘not being at peace.’ They do not associate the emptiness of inherent nature with ‘being at peace.’ They do not associate the emptiness of inherent nature with ‘not being at peace.’ They do not associate the emptiness of all phenomena with ‘being at peace.’ They do not associate the emptiness of all phenomena with ‘not being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being at peace.’ They do not associate the emptiness of nonentities with ‘being at peace,’ and [F.129.a] they do not associate the emptiness of nonentities with ‘not being at peace.’ They do not associate the emptiness of essential nature with ‘being at peace.’ They do not associate the emptiness of essential nature with ‘not being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being at peace.’

2.­350

“They do not associate the applications of mindfulness with ‘being at peace.’ They do not associate the applications of mindfulness with ‘not being at peace.’ They do not associate the correct exertions with ‘being at peace.’ They do not associate the correct exertions with ‘not being at peace.’ They do not associate the supports for miraculous ability with ‘being at peace.’ They do not associate the supports for miraculous ability with ‘not being at peace.’ They do not associate the faculties with ‘being at peace.’ They do not associate the faculties with ‘not being at peace.’ They do not associate the powers with ‘being at peace.’ They do not associate the powers with ‘not being at peace.’ They do not associate the branches of enlightenment with ‘being at peace.’ They do not associate the branches of enlightenment with ‘not being at peace.’ They do not associate the noble eightfold path with ‘being at peace.’ They do not associate the noble eightfold path with ‘not being at peace.’

2.­351

“They do not associate the truths of the noble ones with ‘being at peace.’ They do not associate the truths of the noble ones with ‘not being at peace.’ They do not associate the meditative concentrations with ‘being at peace.’ They do not associate the meditative concentrations with ‘not being at peace.’ They do not associate the immeasurable attitudes with ‘being at peace.’ They do not associate the immeasurable attitudes with ‘not being at peace.’ They do not associate the formless absorptions with ‘being at peace.’ They do not associate the formless absorptions with ‘not being at peace.’ They do not associate the eight liberations with ‘being at peace.’ They do not associate the eight liberations with ‘not being at peace.’ They do not associate the nine serial steps of meditative absorption with ‘being at peace.’ They do not associate [F.129.b] the nine serial steps of meditative absorption with ‘not being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being at peace.’ They do not associate the extrasensory powers with ‘being at peace.’ They do not associate the extrasensory powers with ‘not being at peace.’ They do not associate the meditative stabilities with ‘being at peace.’ They do not associate the meditative stabilities with ‘not being at peace.’ They do not associate the dhāraṇī gateways with ‘being at peace.’ They do not associate the dhāraṇī gateways with ‘not being at peace.’ They do not associate the ten powers of the tathāgatas with ‘being at peace.’ They do not associate the ten powers of the tathāgatas with ‘not being at peace.’ They do not associate the four fearlessnesses with ‘being at peace.’ They do not associate the four fearlessnesses with ‘not being at peace.’ They do not associate the four kinds of exact knowledge with ‘being at peace.’ They do not associate the four kinds of exact knowledge with ‘not being at peace.’ They do not associate great loving kindness with ‘being at peace.’ They do not associate great loving kindness with ‘not being at peace.’ They do not associate great compassion with ‘being at peace.’ They do not associate great compassion with ‘not being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being at peace.’

2.­352

“They do not associate the fruit of having entered the stream with ‘being at peace.’ They do not associate the fruit of having entered the stream with ‘not being at peace.’ They do not associate the fruit of once-returner with ‘being at peace.’ They do not associate the fruit of once-returner with ‘not being at peace.’ They do not associate the fruit of non-returner with ‘being at peace.’ They do not associate the fruit of non-returner with ‘not being at peace.’ They do not associate arhatship with ‘being at peace.’ They do not associate arhatship with ‘not being at peace.’ They do not associate individual enlightenment with ‘being at peace.’ They do not associate individual enlightenment [F.130.a] with ‘not being at peace.’ They do not associate the knowledge of the aspects of the path with ‘being at peace.’ They do not associate the knowledge of the aspects of the path with ‘not being at peace.’ They do not associate all-aspect omniscience with ‘being at peace.’ They do not associate all-aspect omniscience with ‘not being at peace.’

T3808

“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.

2.­353

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘being empty.’ They do not associate physical forms with ‘not being empty.’ They do not associate feelings with ‘being empty.’ They do not associate feelings with ‘not being empty.’ They do not associate perceptions with ‘being empty.’ They do not associate perceptions with ‘not being empty.’ They do not associate formative predispositions with ‘being empty.’ They do not associate formative predispositions with ‘not being empty.’ They do not associate consciousness with ‘being empty.’ They do not associate consciousness with ‘not being empty.’

2.­354

“They do not associate the eyes with ‘being empty.’ They do not associate the eyes with ‘not being empty.’ They do not associate the ears with ‘being empty.’ They do not associate the ears with ‘not being empty.’ They do not associate the nose with ‘being empty.’ They do not associate the nose with ‘not being empty.’ They do not associate the tongue with ‘being empty.’ They do not associate the tongue with ‘not being empty.’ They do not associate the body with ‘being empty.’ They do not associate the body with ‘not being empty.’ They do not associate the mental faculty with ‘being empty.’ They do not associate the mental faculty with ‘not being empty.’ They do not associate sights with ‘being empty.’ They do not associate sights with ‘not being empty.’ They do not associate sounds with ‘being empty.’ They do not associate sounds with ‘not being empty.’ They do not associate odors with ‘being empty.’ They do not associate odors with ‘not being empty.’ They do not associate tastes with ‘being empty.’ They do not associate tastes with ‘not being empty.’ They do not associate tangibles with ‘being empty.’ They do not associate tangibles with ‘not being empty.’ They do not associate mental phenomena with ‘being empty.’ They do not associate mental phenomena with ‘not being empty.’ They do not associate visual consciousness with ‘being empty.’ They do not associate visual consciousness with ‘not being empty.’ They do not associate auditory consciousness with ‘being empty.’ They do not associate auditory consciousness with ‘not being empty.’ They do not associate olfactory consciousness with ‘being empty.’ They do not associate olfactory consciousness with ‘not being empty.’ [F.130.b] They do not associate gustatory consciousness with ‘being empty.’ They do not associate gustatory consciousness with ‘not being empty.’ They do not associate tactile consciousness with ‘being empty.’ They do not associate tactile consciousness with ‘not being empty.’ They do not associate mental consciousness with ‘being empty.’ They do not associate mental consciousness with ‘not being empty.’

2.­355

“They do not associate visually compounded sensory contact with ‘being empty.’ They do not associate visually compounded sensory contact with ‘not being empty.’ They do not associate aurally compounded sensory contact with ‘being empty.’ They do not associate aurally compounded sensory contact with ‘not being empty.’ They do not associate nasally compounded sensory contact with ‘being empty.’ They do not associate nasally compounded sensory contact with ‘not being empty.’ They do not associate lingually compounded sensory contact with ‘being empty.’ They do not associate lingually compounded sensory contact with ‘not being empty.’ They do not associate corporeally compounded sensory contact with ‘being empty.’ They do not associate corporeally compounded sensory contact with ‘not being empty.’ They do not associate mentally compounded sensory contact with ‘being empty.’ They do not associate mentally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being empty.’

2.­356

“They do not associate the earth element with ‘being empty.’ They do not associate the earth element with ‘not being empty.’ They do not associate the water element with ‘being empty.’ They do not associate the water element with ‘not being empty.’ They do not associate the fire element with ‘being empty.’ They do not associate the fire element with ‘not being empty.’ They do not associate the wind element with ‘being empty.’ They do not associate the wind element with ‘not being empty.’ They do not associate the space element with ‘being empty.’ They do not associate the space element with ‘not being empty.’ They do not associate the consciousness element with ‘being empty.’ They do not associate the consciousness element with ‘not being empty.’

2.­357

“They do not associate ignorance with ‘being empty.’ They do not associate ignorance with ‘not being empty.’ They do not associate [F.131.a] formative predispositions with ‘being empty.’ They do not associate formative predispositions with ‘not being empty.’ They do not associate consciousness with ‘being empty.’ They do not associate consciousness with ‘not being empty.’ They do not associate name and form with ‘being empty.’ They do not associate name and form with ‘not being empty.’ They do not associate the six sense fields with ‘being empty.’ They do not associate the six sense fields with ‘not being empty.’ They do not associate sensory contact with ‘being empty.’ They do not associate sensory contact with ‘not being empty.’ They do not associate sensation with ‘being empty.’ They do not associate sensation with ‘not being empty.’ They do not associate craving with ‘being empty.’ They do not associate craving with ‘not being empty.’ They do not associate grasping with ‘being empty.’ They do not associate grasping with ‘not being empty.’ They do not associate the rebirth process with ‘being empty.’ They do not associate the rebirth process with ‘not being empty.’ They do not associate birth with ‘being empty.’ They do not associate birth with ‘not being empty.’ They do not associate aging and death with ‘being empty.’ They do not associate aging and death with ‘not being empty.’

2.­358

“They do not associate the perfection of generosity with ‘being empty.’ They do not associate the perfection of generosity with ‘not being empty.’ They do not associate the perfection of ethical discipline with ‘being empty.’ They do not associate the perfection of ethical discipline with ‘not being empty.’ They do not associate the perfection of tolerance with ‘being empty.’ They do not associate the perfection of tolerance with ‘not being empty.’ They do not associate the perfection of perseverance with ‘being empty.’ They do not associate the perfection of perseverance with ‘not being empty.’ They do not associate the perfection of meditative concentration with ‘being empty.’ They do not associate the perfection of meditative concentration with ‘not being empty.’ They do not associate the perfection of wisdom with ‘being empty.’ They do not associate the perfection of wisdom with ‘not being empty.’

2.­359

“They do not associate the emptiness of internal phenomena with ‘being empty.’ They do not associate the emptiness of internal phenomena with ‘not being empty.’ They do not associate the emptiness of external phenomena with ‘being empty.’ They do not associate the emptiness of external phenomena with ‘not being empty.’ They do not associate the emptiness of external and internal phenomena with ‘being empty.’ They do not associate the emptiness of external and internal phenomena with ‘not being empty.’ They do not associate the emptiness of emptiness with ‘being empty.’ They do not associate the emptiness of emptiness with ‘not being empty.’ They do not associate the emptiness of great extent with ‘being empty.’ They do not associate the emptiness of great extent with ‘not being empty.’ They do not associate the emptiness of ultimate reality with ‘being empty.’ They do not associate the emptiness of ultimate reality with ‘not being empty.’ They do not associate the emptiness of conditioned phenomena with ‘being empty.’ They do not associate the emptiness of conditioned phenomena with ‘not being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘not being empty.’ [F.131.b] They do not associate the emptiness of the unlimited with ‘being empty.’ They do not associate the emptiness of the unlimited with ‘not being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being empty.’ They do not associate the emptiness of nonexclusion with ‘being empty.’ They do not associate the emptiness of nonexclusion with ‘not being empty.’ They do not associate the emptiness of inherent nature with ‘being empty.’ They do not associate the emptiness of inherent nature with ‘not being empty.’ They do not associate the emptiness of all phenomena with ‘being empty.’ They do not associate the emptiness of all phenomena with ‘not being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being empty.’ They do not associate the emptiness of nonentities with ‘being empty.’ They do not associate the emptiness of nonentities with ‘not being empty.’ They do not associate the emptiness of essential nature with ‘being empty.’ They do not associate the emptiness of essential nature with ‘not being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being empty.’

2.­360

“They do not associate the applications of mindfulness with ‘being empty.’ They do not associate the applications of mindfulness with ‘not being empty.’ They do not associate the correct exertions with ‘being empty.’ They do not associate the correct exertions with ‘not being empty.’ They do not associate the supports for miraculous ability with ‘being empty.’ They do not associate the supports for miraculous ability with ‘not being empty.’ They do not associate the faculties with ‘being empty.’ They do not associate the faculties with ‘not being empty.’ They do not associate the powers with ‘being empty.’ They do not associate the powers with ‘not being empty.’ They do not associate the branches of enlightenment with ‘being empty.’ They do not associate the branches of enlightenment with ‘not being empty.’ They do not associate the noble eightfold path with ‘being empty.’ They do not associate the noble eightfold path with ‘not being empty.’

2.­361

“They do not associate the truths of the noble ones with ‘being empty.’ They do not associate the truths of the noble ones with ‘not being empty.’ They do not associate the meditative concentrations with ‘being empty.’ They do not associate the meditative concentrations with ‘not being empty.’ They do not associate the immeasurable attitudes with ‘being empty.’ They do not associate the immeasurable attitudes with ‘not being empty.’ They do not associate the formless absorptions with ‘being empty.’ They do not associate the formless absorptions with ‘not being empty.’ They do not associate the eight liberations with ‘being empty.’ They do not associate the eight liberations with ‘not being empty.’ [F.132.a] They do not associate the nine serial steps of meditative absorption with ‘being empty.’ They do not associate the nine serial steps of meditative absorption with ‘not being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being empty.’ They do not associate the extrasensory powers with ‘being empty.’ They do not associate the extrasensory powers with ‘not being empty.’ They do not associate the meditative stabilities with ‘being empty.’ They do not associate the meditative stabilities with ‘not being empty.’ They do not associate the dhāraṇī gateways with ‘being empty.’ They do not associate the dhāraṇī gateways with ‘not being empty.’ They do not associate the ten powers of the tathāgatas with ‘being empty.’ They do not associate the ten powers of the tathāgatas with ‘not being empty.’ They do not associate the four fearlessnesses with ‘being empty.’ They do not associate the four fearlessnesses with ‘not being empty.’ They do not associate the four kinds of exact knowledge with ‘being empty.’ They do not associate the four kinds of exact knowledge with ‘not being empty.’ They do not associate great loving kindness with ‘being empty.’ They do not associate great loving kindness with ‘not being empty.’ They do not associate great compassion with ‘being empty.’ They do not associate great compassion with ‘not being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being empty.’ They do not associate omniscience with ‘being empty.’ They do not associate omniscience with ‘not being empty.’194 They do not associate the knowledge of the aspects of the path with ‘being empty.’ They do not associate the knowledge of the aspects of the path with ‘not being empty.’ They do not associate all-aspect omniscience with ‘being empty.’ They do not associate all-aspect omniscience with ‘not being empty.’ [B9]

2.­362

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having a sign.’ They do not associate physical forms with ‘being signless.’ They do not associate feelings with ‘having a sign.’ They do not associate feelings with ‘being signless.’ They do not associate perceptions with ‘having a sign.’ They do not associate perceptions with ‘being signless.’ [F.132.b] They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’

2.­363

“They do not associate the eyes with ‘having a sign.’ They do not associate the eyes with ‘being signless.’ They do not associate the ears with ‘having a sign.’ They do not associate the ears with ‘being signless.’ They do not associate the nose with ‘having a sign.’ They do not associate the nose with ‘being signless.’ They do not associate the tongue with ‘having a sign.’ They do not associate the tongue with ‘being signless.’ They do not associate the body with ‘having a sign.’ They do not associate the body with ‘being signless.’ They do not associate the mental faculty with ‘having a sign.’ They do not associate the mental faculty with ‘being signless.’ They do not associate sights with ‘having a sign.’ They do not associate sights with ‘being signless.’ They do not associate sounds with ‘having a sign.’ They do not associate sounds with ‘being signless.’ They do not associate odors with ‘having a sign.’ They do not associate odors with ‘being signless.’ They do not associate tastes with ‘having a sign.’ They do not associate tastes with ‘being signless.’ They do not associate tangibles with ‘having a sign.’ They do not associate tangibles with ‘being signless.’ They do not associate mental phenomena with ‘having a sign.’ They do not associate mental phenomena with ‘being signless.’ They do not associate visual consciousness with ‘having a sign.’ They do not associate visual consciousness with ‘being signless.’ They do not associate auditory consciousness with ‘having a sign.’ They do not associate auditory consciousness with ‘being signless.’ They do not associate olfactory consciousness with ‘having a sign.’ They do not associate olfactory consciousness with ‘being signless.’ They do not associate gustatory consciousness with ‘having a sign.’ They do not associate gustatory consciousness with ‘being signless.’ They do not associate tactile consciousness with ‘having a sign.’ They do not associate tactile consciousness with ‘being signless.’ They do not associate mental consciousness with ‘having a sign.’ They do not associate mental consciousness with ‘being signless.’

2.­364

“They do not associate visually compounded sensory contact with ‘having a sign.’ They do not associate visually compounded sensory contact with ‘being signless.’ They do not associate aurally compounded sensory contact with ‘having a sign.’ They do not associate aurally compounded sensory contact with ‘being signless.’ They do not associate nasally compounded sensory contact with ‘having a sign.’ They do not associate nasally compounded sensory contact [F.133.a] with ‘being signless.’ They do not associate lingually compounded sensory contact with ‘having a sign.’ They do not associate lingually compounded sensory contact with ‘being signless.’ They do not associate corporeally compounded sensory contact with ‘having a sign.’ They do not associate corporeally compounded sensory contact with ‘being signless.’ They do not associate mentally compounded sensory contact with ‘having a sign.’ They do not associate mentally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being signless.’

2.­365

“They do not associate the earth element with ‘having a sign.’ They do not associate the earth element with ‘being signless.’ They do not associate the water element with ‘having a sign.’ They do not associate the water element with ‘being signless.’ They do not associate the fire element with ‘having a sign.’ They do not associate the fire element with ‘being signless.’ They do not associate the wind element with ‘having a sign.’ They do not associate the wind element with ‘being signless.’ They do not associate the space element with ‘having a sign.’ They do not associate the space element with ‘being signless.’ They do not associate the consciousness element with ‘having a sign.’ They do not associate the consciousness element with ‘being signless.’

2.­366

“They do not associate ignorance with ‘having a sign.’ They do not associate ignorance with ‘being signless.’ They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’ [F.133.b] They do not associate name and form with ‘having a sign.’ They do not associate name and form with ‘being signless.’ They do not associate the six sense fields with ‘having a sign.’ They do not associate the six sense fields with ‘being signless.’ They do not associate sensory contact with ‘having a sign.’ They do not associate sensory contact with ‘being signless.’ They do not associate sensation with ‘having a sign.’ They do not associate sensation with ‘being signless.’ They do not associate craving with ‘having a sign.’ They do not associate craving with ‘being signless.’ They do not associate grasping with ‘having a sign.’ They do not associate grasping with ‘being signless.’ They do not associate the rebirth process with ‘having a sign.’ They do not associate the rebirth process with ‘being signless.’ They do not associate birth with ‘having a sign.’ They do not associate birth with ‘being signless.’ They do not associate aging and death with ‘having a sign.’ They do not associate aging and death with ‘being signless.’

2.­367

“They do not associate the perfection of generosity with ‘having a sign.’ They do not associate the perfection of generosity with ‘being signless.’ They do not associate the perfection of ethical discipline with ‘having a sign.’ They do not associate the perfection of ethical discipline with ‘being signless.’ They do not associate the perfection of tolerance with ‘having a sign.’ They do not associate the perfection of tolerance with ‘being signless.’ They do not associate the perfection of perseverance with ‘having a sign.’ They do not associate the perfection of perseverance with ‘being signless.’ They do not associate the perfection of meditative concentration with ‘having a sign.’ They do not associate the perfection of meditative concentration with ‘being signless.’ They do not associate the perfection of wisdom with ‘having a sign.’ They do not associate the perfection of wisdom with ‘being signless.’

2.­368

“They do not associate the emptiness of internal phenomena with ‘having a sign.’ They do not associate the emptiness of internal phenomena with ‘being signless.’ They do not associate the emptiness of external phenomena with ‘having a sign.’ They do not associate the emptiness of external phenomena with ‘being signless.’ They do not associate the emptiness of external and internal phenomena with ‘having a sign.’ They do not associate the emptiness of external and internal phenomena with ‘being signless.’ They do not associate the emptiness of emptiness with ‘having a sign.’ They do not associate the emptiness of emptiness with ‘being signless.’ They do not associate the emptiness of great extent with ‘having a sign.’ They do not associate the emptiness of great extent with ‘being signless.’ They do not associate [F.134.a] the emptiness of ultimate reality with ‘having a sign.’ They do not associate the emptiness of ultimate reality with ‘being signless.’ They do not associate the emptiness of conditioned phenomena with ‘having a sign.’ They do not associate the emptiness of conditioned phenomena with ‘being signless.’ They do not associate the emptiness of unconditioned phenomena with ‘having a sign.’ They do not associate the emptiness of unconditioned phenomena with ‘being signless.’ They do not associate the emptiness of the unlimited with ‘having a sign.’ They do not associate the emptiness of the unlimited with ‘being signless.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having a sign.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being signless.’ They do not associate the emptiness of nonexclusion with ‘having a sign.’ They do not associate the emptiness of nonexclusion with ‘being signless.’ They do not associate the emptiness of inherent nature with ‘having a sign.’ They do not associate the emptiness of inherent nature with ‘being signless.’ They do not associate the emptiness of all phenomena with ‘having a sign.’ They do not associate the emptiness of all phenomena with ‘being signless.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having a sign.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being signless.’ They do not associate the emptiness of that which cannot be apprehended with ‘having a sign.’ They do not associate the emptiness of that which cannot be apprehended with ‘being signless.’ They do not associate the emptiness of nonentities with ‘having a sign.’ They do not associate the emptiness of nonentities with ‘being signless.’ They do not associate the emptiness of essential nature with ‘having a sign.’ They do not associate the emptiness of essential nature with ‘being signless.’ They do not associate the emptiness of an essential nature of nonentities with ‘having a sign.’ They do not associate the emptiness of an essential nature of nonentities with ‘being signless.’

2.­369

“They do not associate the applications of mindfulness with ‘having a sign.’ They do not associate the applications of mindfulness with ‘being signless.’ They do not associate the correct exertions with ‘having a sign.’ They do not associate the correct exertions with ‘being signless.’ They do not associate the supports for miraculous ability with ‘having a sign.’ They do not associate the supports for miraculous ability with ‘being signless.’ They do not associate the faculties with ‘having a sign.’ They do not associate the faculties with ‘being signless.’ They do not associate the powers with ‘having a sign.’ They do not associate the powers with ‘being signless.’ They do not associate the branches of enlightenment [F.134.b] with ‘having a sign.’ They do not associate the branches of enlightenment with ‘being signless.’ They do not associate the noble eightfold path with ‘having a sign.’ They do not associate the noble eightfold path with ‘being signless.’

2.­370

“They do not associate the truths of the noble ones with ‘having a sign.’ They do not associate the truths of the noble ones with ‘being signless.’ They do not associate the meditative concentrations with ‘having a sign.’ They do not associate the meditative concentrations with ‘being signless.’ They do not associate the immeasurable attitudes with ‘having a sign.’ They do not associate the immeasurable attitudes with ‘being signless.’ They do not associate the formless absorptions with ‘having a sign.’ They do not associate the formless absorptions with ‘being signless.’ They do not associate the liberations with ‘having a sign.’ They do not associate the liberations with ‘being signless.’ They do not associate the serial steps of meditative absorption with ‘having a sign.’ They do not associate the serial steps of meditative absorption with ‘being signless.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having a sign.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being signless.’ They do not associate the extrasensory powers with ‘having a sign.’ They do not associate the extrasensory powers with ‘being signless.’ They do not associate the meditative stabilities with ‘having a sign.’ They do not associate the meditative stabilities with ‘being signless.’ They do not associate the dhāraṇī gateways with ‘having a sign.’ They do not associate the dhāraṇī gateways with ‘being signless.’ They do not associate the ten powers of the tathāgatas with ‘having a sign.’ They do not associate the ten powers of the tathāgatas with ‘being signless.’ They do not associate the fearlessnesses with ‘having a sign.’ They do not associate the fearlessnesses with ‘being signless.’ They do not associate the kinds of exact knowledge with ‘having a sign.’ They do not associate the kinds of exact knowledge with ‘being signless.’ They do not associate great loving kindness with ‘having a sign.’ They do not associate great loving kindness with ‘being signless.’ They do not associate great compassion with ‘having a sign.’ They do not associate great compassion with ‘being signless.’ They do not associate the eighteen distinct qualities of the buddhas with ‘having a sign.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being signless.’ [F.135.a]

2.­371

“They do not associate omniscience with ‘having a sign.’ They do not associate omniscience with ‘being signless.’ They do not associate the knowledge of the aspects of the path with ‘having a sign.’ They do not associate the knowledge of the aspects of the path with ‘being signless.’ They do not associate all-aspect omniscience with ‘having a sign.’ They do not associate all-aspect omniscience with ‘being signless.’

2.­372

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

2.­373

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having wishes.’ They do not associate physical forms with ‘not having wishes.’ They do not associate feelings with ‘having wishes.’ They do not associate feelings with ‘not having wishes.’ They do not associate perceptions with ‘having wishes.’ They do not associate perceptions with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’

2.­374

“They do not associate the eyes with ‘having wishes.’ They do not associate the eyes with ‘not having wishes.’ They do not associate the ears with ‘having wishes.’ They do not associate the ears with ‘not having wishes.’ They do not associate the nose with ‘having wishes.’ They do not associate the nose with ‘not having wishes.’ They do not associate the tongue with ‘having wishes.’ They do not associate the tongue with ‘not having wishes.’ They do not associate the body with ‘having wishes.’ They do not associate the body with ‘not having wishes.’ They do not associate the mental faculty with ‘having wishes.’ They do not associate the mental faculty with ‘not having wishes.’ They do not associate sights with ‘having wishes.’ They do not associate sights with ‘not having wishes.’ They do not associate sounds with ‘having wishes.’ They do not associate sounds with ‘not having wishes.’ They do not associate odors with ‘having wishes.’ They do not associate odors with ‘not having wishes.’ They do not associate tastes with ‘having wishes.’ They do not associate tastes with ‘not having wishes.’ They do not associate tangibles with ‘having wishes.’ They do not associate tangibles with ‘not having wishes.’ They do not associate mental phenomena with ‘having wishes.’ They do not associate mental phenomena with ‘not having wishes.’ They do not associate visual consciousness with ‘having wishes.’ They do not associate visual consciousness with ‘not having wishes.’ They do not associate auditory consciousness [F.135.b] with ‘having wishes.’ They do not associate auditory consciousness with ‘not having wishes.’ They do not associate olfactory consciousness with ‘having wishes.’ They do not associate olfactory consciousness with ‘not having wishes.’ They do not associate gustatory consciousness with ‘having wishes.’ They do not associate gustatory consciousness with ‘not having wishes.’ They do not associate tactile consciousness with ‘having wishes.’ They do not associate tactile consciousness with ‘not having wishes.’ They do not associate mental consciousness with ‘having wishes.’ They do not associate mental consciousness with ‘not having wishes.’

2.­375

“They do not associate visually compounded sensory contact with ‘having wishes.’ They do not associate visually compounded sensory contact with ‘not having wishes.’ They do not associate aurally compounded sensory contact with ‘having wishes.’ They do not associate aurally compounded sensory contact with ‘not having wishes.’ They do not associate nasally compounded sensory contact with ‘having wishes.’ They do not associate nasally compounded sensory contact with ‘not having wishes.’ They do not associate lingually compounded sensory contact with ‘having wishes.’ They do not associate lingually compounded sensory contact with ‘not having wishes.’ They do not associate corporeally compounded sensory contact with ‘having wishes.’ They do not associate corporeally compounded sensory contact with ‘not having wishes.’ They do not associate mentally compounded sensory contact with ‘having wishes.’ They do not associate mentally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not having wishes.’

2.­376

“They do not associate the earth element with ‘having wishes.’ They do not associate the earth element with ‘not having wishes.’ They do not associate the water element with ‘having wishes.’ They do not associate the water element [F.136.a] with ‘not having wishes.’ They do not associate the fire element with ‘having wishes.’ They do not associate the fire element with ‘not having wishes.’ They do not associate the wind element with ‘having wishes.’ They do not associate the wind element with ‘not having wishes.’ They do not associate the space element with ‘having wishes.’ They do not associate the space element with ‘not having wishes.’ They do not associate the consciousness element with ‘having wishes.’ They do not associate the consciousness element with ‘not having wishes.’

2.­377

“They do not associate ignorance with ‘having wishes.’ They do not associate ignorance with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’ They do not associate name and form with ‘having wishes.’ They do not associate name and form with ‘not having wishes.’ They do not associate the six sense fields with ‘having wishes.’ They do not associate the six sense fields with ‘not having wishes.’ They do not associate sensory contact with ‘having wishes.’ They do not associate sensory contact with ‘not having wishes.’ They do not associate sensation with ‘having wishes.’ They do not associate sensation with ‘not having wishes.’ They do not associate craving with ‘having wishes.’ They do not associate craving with ‘not having wishes.’ They do not associate grasping with ‘having wishes.’ They do not associate grasping with ‘not having wishes.’ They do not associate the rebirth process with ‘having wishes.’ They do not associate the rebirth process with ‘not having wishes.’ They do not associate birth with ‘having wishes.’ They do not associate birth with ‘not having wishes.’ They do not associate aging and death with ‘having wishes.’ They do not associate aging and death with ‘not having wishes.’

2.­378

“They do not associate the perfection of generosity with ‘having wishes.’ They do not associate the perfection of generosity with ‘not having wishes.’ They do not associate the perfection of ethical discipline with ‘having wishes.’ They do not associate the perfection of ethical discipline with ‘not having wishes.’ They do not associate the perfection of tolerance with ‘having wishes.’ They do not associate the perfection of tolerance with ‘not having wishes.’ They do not associate the perfection of perseverance with ‘having wishes.’ They do not associate the perfection of perseverance with ‘not having wishes.’ They do not associate the perfection of meditative concentration with ‘having wishes.’ They do not associate the perfection of meditative concentration [F.136.b] with ‘not having wishes.’ They do not associate the perfection of wisdom with ‘having wishes.’ They do not associate the perfection of wisdom with ‘not having wishes.’

2.­379

“They do not associate the emptiness of internal phenomena with ‘having wishes.’ They do not associate the emptiness of internal phenomena with ‘not having wishes.’ They do not associate the emptiness of external phenomena with ‘having wishes.’ They do not associate the emptiness of external phenomena with ‘not having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘not having wishes.’ They do not associate the emptiness of emptiness with ‘having wishes.’ They do not associate the emptiness of emptiness with ‘not having wishes.’ They do not associate the emptiness of great extent with ‘having wishes.’ They do not associate the emptiness of great extent with ‘not having wishes.’ They do not associate the emptiness of ultimate reality with ‘having wishes.’ They do not associate the emptiness of ultimate reality with ‘not having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of the unlimited with ‘having wishes.’ They do not associate the emptiness of the unlimited with ‘not having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not having wishes.’ They do not associate the emptiness of nonexclusion with ‘having wishes.’ They do not associate the emptiness of nonexclusion with ‘not having wishes.’ They do not associate the emptiness of inherent nature with ‘having wishes.’ They do not associate the emptiness of inherent nature with ‘not having wishes.’ They do not associate the emptiness of all phenomena with ‘having wishes.’ They do not associate the emptiness of all phenomena with ‘not having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘not having wishes.’ They do not associate the emptiness of nonentities with ‘having wishes.’ They do not associate the emptiness of nonentities with ‘not having wishes.’ They do not associate the emptiness of essential nature with ‘having wishes.’ They do not associate the emptiness of essential nature with ‘not having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘not having wishes.’

2.­380

“They do not associate the applications of mindfulness [F.137.a] with ‘having wishes.’ They do not associate the applications of mindfulness with ‘not having wishes.’ They do not associate the correct exertions with ‘having wishes.’ They do not associate the correct exertions with ‘not having wishes.’ They do not associate the supports for miraculous ability with ‘having wishes.’ They do not associate the supports for miraculous ability with ‘not having wishes.’ They do not associate the faculties with ‘having wishes.’ They do not associate the faculties with ‘not having wishes.’ They do not associate the powers with ‘having wishes.’ They do not associate the powers with ‘not having wishes.’ They do not associate the branches of enlightenment with ‘having wishes.’ They do not associate the branches of enlightenment with ‘not having wishes.’ They do not associate the paths with ‘having wishes.’ They do not associate the paths with ‘not having wishes.’

2.­381

“They do not associate the truths of the noble ones with ‘having wishes.’ They do not associate the truths of the noble ones with ‘not having wishes.’ They do not associate the meditative concentrations with ‘having wishes.’ They do not associate the meditative concentrations with ‘not having wishes.’ They do not associate the immeasurable attitudes with ‘having wishes.’ They do not associate the immeasurable attitudes with ‘not having wishes.’ They do not associate the formless absorptions with ‘having wishes.’ They do not associate the formless absorptions with ‘not having wishes.’ They do not associate the eight liberations with ‘having wishes.’ They do not associate the eight liberations with ‘not having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘not having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not having wishes.’ They do not associate the extrasensory powers with ‘having wishes.’ They do not associate the extrasensory powers with ‘not having wishes.’ They do not associate the meditative stabilities with ‘having wishes.’ They do not associate the meditative stabilities with ‘not having wishes.’ They do not associate the dhāraṇī gateways with ‘having wishes.’ They do not associate the dhāraṇī gateways with ‘not having wishes.’ They do not associate the powers of the tathāgatas with ‘having wishes.’ They do not associate the powers of the tathāgatas with ‘not having wishes.’ They do not associate the fearlessnesses with ‘having wishes.’ They do not associate the fearlessnesses with [F.137.b] ‘not having wishes.’ They do not associate the kinds of exact knowledge with ‘having wishes.’ They do not associate the kinds of exact knowledge with ‘not having wishes.’ They do not associate great loving kindness with ‘having wishes.’ They do not associate great loving kindness with ‘not having wishes.’ They do not associate great compassion with ‘having wishes.’ They do not associate great compassion with ‘not having wishes.’ They do not associate the distinct qualities of the buddhas with ‘having wishes.’ They do not associate the distinct qualities of the buddhas with ‘not having wishes.’

2.­382

“They do not associate the fruit of having entered the stream with ‘having wishes.’ They do not associate the fruit of having entered the stream with ‘not having wishes.’ They do not associate the fruit of once-returner with ‘having wishes.’ They do not associate the fruit of once-returner with ‘not having wishes.’ They do not associate the fruit of non-returner with ‘having wishes.’ They do not associate the fruit of non-returner with ‘not having wishes.’ They do not associate arhatship with ‘having wishes.’ They do not associate arhatship with ‘not having wishes.’ They do not associate individual enlightenment with ‘having wishes.’ They do not associate individual enlightenment with ‘not having wishes.’ They do not associate the knowledge of the aspects of the path with ‘having wishes.’ They do not associate the knowledge of the aspects of the path with ‘not having wishes.’ They do not associate all-aspect omniscience with ‘having wishes.’ They do not associate all-aspect omniscience with ‘not having wishes.’

2.­383

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

2.­384

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘arising’ or ‘ceasing.’ They do not associate feelings with ‘arising’ or ‘ceasing.’ They do not associate perceptions with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’

2.­385

“They do not associate the eyes with ‘arising’ or ‘ceasing.’ They do not associate the ears with ‘arising’ or ‘ceasing.’ They do not associate the nose with ‘arising’ or ‘ceasing.’ They do not associate the tongue with ‘arising’ or ‘ceasing.’ They do not associate the body [F.138.a] with ‘arising’ or ‘ceasing.’ They do not associate the mental faculty with ‘arising’ or ‘ceasing.’ They do not associate sights with ‘arising’ or ‘ceasing.’ They do not associate sounds with ‘arising’ or ‘ceasing.’ They do not associate odors with ‘arising’ or ‘ceasing.’ They do not associate tastes with ‘arising’ or ‘ceasing.’ They do not associate tangibles with ‘arising’ or ‘ceasing.’ They do not associate mental phenomena with ‘arising’ or ‘ceasing.’ They do not associate visual consciousness with ‘arising’ or ‘ceasing.’ They do not associate auditory consciousness with ‘arising’ or ‘ceasing.’ They do not associate olfactory consciousness with ‘arising’ or ‘ceasing.’ They do not associate gustatory consciousness with ‘arising’ or ‘ceasing.’ They do not associate tactile consciousness with ‘arising’ or ‘ceasing.’ They do not associate mental consciousness with ‘arising’ or ‘ceasing.’

2.­386

“They do not associate visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate corporeally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate mentally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by corporeally compounded sensory contact [F.138.b] with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘arising’ or ‘ceasing.’

2.­387

“They do not associate the earth element with ‘arising’ or ‘ceasing.’ They do not associate the water element with ‘arising’ or ‘ceasing.’ They do not associate the fire element with ‘arising’ or ‘ceasing.’ They do not associate the wind element with ‘arising’ or ‘ceasing.’ They do not associate the space element with ‘arising’ or ‘ceasing.’ They do not associate the consciousness element with ‘arising’ or ‘ceasing.’

2.­388

“They do not associate ignorance with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’ They do not associate name and form with ‘arising’ or ‘ceasing.’ They do not associate the six sense fields with ‘arising’ or ‘ceasing.’ They do not associate sensory contact with ‘arising’ or ‘ceasing.’ They do not associate sensation with ‘arising’ or ‘ceasing.’ They do not associate craving with ‘arising’ or ‘ceasing.’ They do not associate grasping with ‘arising’ or ‘ceasing.’ They do not associate the rebirth process with ‘arising’ or ‘ceasing.’ They do not associate birth with ‘arising’ or ‘ceasing.’ They do not associate aging and death with ‘arising’ or ‘ceasing.’

2.­389

“They do not associate the perfection of generosity with ‘arising’ or ‘ceasing.’ They do not associate the perfection of ethical discipline with ‘arising’ or ‘ceasing.’ They do not associate the perfection of tolerance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of perseverance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of meditative concentration with ‘arising’ or ‘ceasing.’ They do not associate the perfection of wisdom with ‘arising’ or ‘ceasing.’ [F.139.a]

2.­390

“They do not associate the emptiness of internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external and internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of emptiness with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of great extent with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of ultimate reality with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of conditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of unconditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of the unlimited with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which has neither beginning nor end with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonexclusion with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of inherent nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of all phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of intrinsic defining characteristics with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which cannot be apprehended with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonentities with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of essential nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of an essential nature of nonentities with ‘arising’ or ‘ceasing.’

2.­391

“They do not associate the applications of mindfulness with ‘arising’ or ‘ceasing.’ They do not associate the correct exertions with ‘arising’ or ‘ceasing.’ They do not associate the supports for miraculous ability with ‘arising’ or ‘ceasing.’ They do not associate the faculties with ‘arising’ or ‘ceasing.’ They do not associate the powers with ‘arising’ or [F.139.b] ‘ceasing.’ They do not associate the branches of enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the noble eightfold path with ‘arising’ or ‘ceasing.’

2.­392

“They do not associate the truths of the noble ones with ‘arising’ or ‘ceasing.’ They do not associate the meditative concentrations with ‘arising’ or ‘ceasing.’ They do not associate the immeasurable attitudes with ‘arising’ or ‘ceasing.’ They do not associate the formless absorptions with ‘arising’ or ‘ceasing.’ They do not associate the eight liberations with ‘arising’ or ‘ceasing.’ They do not associate the nine serial steps of meditative absorption with ‘arising’ or ‘ceasing.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘arising’ or ‘ceasing.’ They do not associate the extrasensory powers with ‘arising’ or ‘ceasing.’ They do not associate the meditative stabilities with ‘arising’ or ‘ceasing.’ They do not associate the dhāraṇī gateways with ‘arising’ or ‘ceasing.’ They do not associate the powers of the tathāgatas with ‘arising’ or ‘ceasing.’ They do not associate the fearlessnesses with ‘arising’ or ‘ceasing.’ They do not associate the kinds of exact knowledge with ‘arising’ or ‘ceasing.’ They do not associate great loving kindness with ‘arising’ or ‘ceasing.’ They do not associate great compassion with ‘arising’ or ‘ceasing.’ They do not associate the eighteen distinct qualities of the buddhas with ‘arising’ or ‘ceasing.’

2.­393

“They do not associate the fruit of having entered the stream with ‘arising’ or ‘ceasing.’ They do not associate the fruit of once-returner with ‘arising’ or ‘ceasing.’ They do not associate the fruit of non-returner with ‘arising’ or ‘ceasing.’ They do not associate [F.140.a] arhatship with ‘arising’ or ‘ceasing.’ They do not associate individual enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the knowledge of the aspects of the path with ‘arising’ or ‘ceasing.’ They do not associate all-aspect omniscience with ‘arising’ or ‘ceasing.’

2.­394

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

2.­395

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘the past.’ They do not associate physical forms with ‘the future.’ They do not associate physical forms with ‘the present.’

2.­396

“They do not associate feelings with ‘the past.’ They do not associate feelings with ‘the future.’ They do not associate feelings with ‘the present.’ They do not associate perceptions with ‘the past.’ They do not associate perceptions with ‘the future.’ They do not associate perceptions with ‘the present.’ They do not associate formative predispositions with ‘the past.’ They do not associate formative predispositions with ‘the future.’ They do not associate formative predispositions with ‘the present.’ They do not associate consciousness with ‘the past.’ They do not associate consciousness with ‘the future.’ They do not associate consciousness with ‘the present.’

2.­397

“They do not associate the eyes with ‘the past.’ They do not associate the eyes with ‘the future.’ They do not associate the eyes with ‘the present.’ They do not associate the ears with ‘the past.’ They do not associate the ears with ‘the future.’ They do not associate the ears with the ‘the present.’ They do not associate the nose with ‘the past.’ They do not associate the nose with ‘the future.’ They do not associate the nose with ‘the present.’ They do not associate the tongue with ‘the past.’ They do not associate the tongue with ‘the future.’ They do not associate the tongue with ‘the present.’ They do not associate the body [F.140.b] with ‘the past.’ They do not associate the body with ‘the future.’ They do not associate the body with ‘the present.’ They do not associate the mental faculty with ‘the past.’ They do not associate the mental faculty with ‘the future.’ They do not associate the mental faculty with ‘the present.’ They do not associate sights with ‘the past.’ They do not associate sights with ‘the future.’ They do not associate sights with ‘the present.’ They do not associate sounds with ‘the past.’ They do not associate sounds with ‘the future.’ They do not associate sounds with ‘the present.’ They do not associate odors with ‘the past.’ They do not associate odors with ‘the future.’ They do not associate odors with ‘the present.’ They do not associate tastes with ‘the past.’ They do not associate tastes with ‘the future.’ They do not associate tastes with ‘the present.’ They do not associate tangibles with ‘the past.’ They do not associate tangibles with ‘the future.’ They do not associate tangibles with ‘the present.’ They do not associate mental phenomena with ‘the past.’ They do not associate mental phenomena with ‘the future.’ They do not associate mental phenomena with ‘the present.’ They do not associate visual consciousness with ‘the past.’ They do not associate visual consciousness with ‘the future.’ They do not associate visual consciousness with ‘the present.’ They do not associate auditory consciousness with ‘the past.’ They do not associate auditory consciousness with ‘the future.’ They do not associate auditory consciousness with ‘the present.’ They do not associate olfactory consciousness with ‘the past.’ They do not associate olfactory consciousness with ‘the future.’ They do not associate olfactory consciousness with ‘the present.’ They do not associate gustatory consciousness with ‘the past.’ They do not associate gustatory consciousness with ‘the future.’ They do not associate gustatory consciousness with ‘the present.’ They do not associate tactile consciousness with ‘the past.’ They do not associate tactile consciousness [F.141.a] with ‘the future.’ They do not associate tactile consciousness with ‘the present.’ They do not associate mental consciousness with ‘the past.’ They do not associate mental consciousness with ‘the future.’ They do not associate mental consciousness with ‘the present.’

2.­398

“They do not associate visually compounded sensory contact with ‘the past.’ They do not associate visually compounded sensory contact with ‘the future.’ They do not associate visually compounded sensory contact with ‘the present.’ They do not associate aurally compounded sensory contact with ‘the past.’ They do not associate aurally compounded sensory contact with ‘the future.’ They do not associate aurally compounded sensory contact with ‘the present.’ They do not associate nasally compounded sensory contact with ‘the past.’ They do not associate nasally compounded sensory contact with ‘the future.’ They do not associate nasally compounded sensory contact with ‘the present.’ They do not associate lingually compounded sensory contact with ‘the past.’ They do not associate lingually compounded sensory contact with ‘the future.’ They do not associate lingually compounded sensory contact with ‘the present.’ They do not associate corporeally compounded sensory contact with ‘the past.’ They do not associate corporeally compounded sensory contact with ‘the future.’ They do not associate corporeally compounded sensory contact with ‘the present.’ They do not associate mentally compounded sensory contact with ‘the past.’ They do not associate mentally compounded sensory contact with ‘the future.’ They do not associate mentally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the past.’ They do not associate [F.141.b] feelings conditioned by aurally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the present.’

2.­399

“They do not associate the earth element with ‘the past.’ They do not associate the earth element with ‘the future.’ They do not associate the earth element with ‘the present.’ They do not associate the water element with ‘the past.’ They do not associate the water element with ‘the future.’ They do not associate the water element with ‘the present.’ They do not associate the fire element with ‘the past.’ They do not associate the fire element with ‘the future.’ They do not associate the fire element with ‘the present.’ They do not associate the wind element with ‘the past.’ They do not associate the wind element with ‘the future.’ They do not associate the wind element with ‘the present.’ They do not associate the space element with ‘the past.’ They do not associate the space element [F.142.a] with ‘the future.’ They do not associate the space element with ‘the present.’ They do not associate the consciousness element with ‘the past.’ They do not associate the consciousness element with ‘the future.’ They do not associate the consciousness element with ‘the present.’

2.­400

“They do not associate ignorance with ‘the past.’ They do not associate ignorance with ‘the future.’ They do not associate ignorance with ‘the present.’ They do not associate formative predispositions with ‘the past.’ They do not associate formative predispositions with ‘the future.’ They do not associate formative predispositions with ‘the present.’ They do not associate consciousness with ‘the past.’ They do not associate consciousness with ‘the future.’ They do not associate consciousness with ‘the present.’ They do not associate name and form with ‘the past.’ They do not associate name and form with ‘the future.’ They do not associate name and form with ‘the present.’ They do not associate the six sense fields with ‘the past.’ They do not associate the six sense fields with ‘the future.’ They do not associate the six sense fields with ‘the present.’ They do not associate sensory contact with ‘the past.’ They do not associate sensory contact with ‘the future.’ They do not associate sensory contact with ‘the present.’ They do not associate sensation with ‘the past.’ They do not associate sensation with ‘the future.’ They do not associate sensation with ‘the present.’ They do not associate craving with ‘the past.’ They do not associate craving with ‘the future.’ They do not associate craving with ‘the present.’ They do not associate grasping with ‘the past.’ They do not associate grasping with ‘the future.’ They do not associate grasping with ‘the present.’ They do not associate the rebirth process with ‘the past.’ They do not associate the rebirth process with ‘the future.’ They do not associate the rebirth process [F.142.b] with ‘the present.’ They do not associate birth with ‘the past.’ They do not associate birth with ‘the future.’ They do not associate birth with ‘the present.’ They do not associate aging and death with ‘the past.’ They do not associate aging and death with ‘the future.’ They do not associate aging and death with ‘the present.’

2.­401

“They do not associate the perfection of generosity with ‘the past.’ They do not associate the perfection of generosity with ‘the future.’ They do not associate the perfection of generosity with ‘the present.’ They do not associate the perfection of ethical discipline with ‘the past.’ They do not associate the perfection of ethical discipline with ‘the future.’ They do not associate the perfection of ethical discipline with ‘the present.’ They do not associate the perfection of tolerance with ‘the past.’ They do not associate the perfection of tolerance with ‘the future.’ They do not associate the perfection of tolerance with ‘the present.’ They do not associate the perfection of perseverance with ‘the past.’ They do not associate the perfection of perseverance with ‘the future.’ They do not associate the perfection of perseverance with ‘the present.’ They do not associate the perfection of meditative concentration with ‘the past.’ They do not associate the perfection of meditative concentration with ‘the future.’ They do not associate the perfection of meditative concentration with ‘the present.’ They do not associate the perfection of wisdom with ‘the past.’ They do not associate the perfection of wisdom with ‘the future.’ They do not associate the perfection of wisdom with ‘the present.’

2.­402

“They do not associate the emptiness of internal phenomena with ‘the past.’ They do not associate the emptiness of internal phenomena with ‘the future.’ They do not associate the emptiness of internal phenomena with ‘the present.’ They do not associate the emptiness of external phenomena with ‘the past.’ They do not associate the emptiness of external phenomena with ‘the future.’ They do not associate the emptiness of external phenomena with ‘the present.’ They do not associate the emptiness of external and internal phenomena with ‘the past.’ They do not associate the emptiness of external and internal phenomena with ‘the future.’ They do not associate the emptiness of external and internal phenomena [F.143.a] with ‘the present.’ They do not associate the emptiness of emptiness with ‘the past.’ They do not associate the emptiness of emptiness with ‘the future.’ They do not associate the emptiness of emptiness with ‘the present.’ They do not associate the emptiness of great extent with ‘the past.’ They do not associate the emptiness of great extent with ‘the future.’ They do not associate the emptiness of great extent with ‘the present.’ They do not associate the emptiness of ultimate reality with ‘the past.’ They do not associate the emptiness of ultimate reality with ‘the future.’ They do not associate the emptiness of ultimate reality with ‘the present.’ They do not associate the emptiness of conditioned phenomena with ‘the past.’ They do not associate the emptiness of conditioned phenomena with ‘the future.’ They do not associate the emptiness of conditioned phenomena with ‘the present.’ They do not associate the emptiness of unconditioned phenomena with ‘the past.’ They do not associate the emptiness of unconditioned phenomena with ‘the future.’ They do not associate the emptiness of unconditioned phenomena with ‘the present.’ They do not associate the emptiness of the unlimited with ‘the past.’ They do not associate the emptiness of the unlimited with ‘the future.’ They do not associate the emptiness of the unlimited with ‘the present.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the past.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the future.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the present.’ They do not associate the emptiness of nonexclusion with ‘the past.’ They do not associate the emptiness of nonexclusion with ‘the future.’ They do not associate the emptiness of nonexclusion with ‘the present.’ They do not associate the emptiness of [F.143.b] an inherent nature with ‘the past.’ They do not associate the emptiness of inherent nature with ‘the future.’ They do not associate the emptiness of inherent nature with ‘the present.’ They do not associate the emptiness of all phenomena with ‘the past.’ They do not associate the emptiness of all phenomena with ‘the future.’ They do not associate the emptiness of all phenomena with ‘the present.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the past.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the future.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the present.’ They do not associate the emptiness of that which cannot be apprehended with ‘the past.’ They do not associate the emptiness of that which cannot be apprehended with ‘the future.’ They do not associate the emptiness of that which cannot be apprehended with ‘the present.’ They do not associate the emptiness of nonentities with ‘the past.’ They do not associate the emptiness of nonentities with ‘the future.’ They do not associate the emptiness of nonentities with ‘the present.’ They do not associate the emptiness of essential nature with ‘the past.’ They do not associate the emptiness of essential nature with ‘the future.’ They do not associate the emptiness of essential nature with ‘the present.’ They do not associate the emptiness of an essential nature of nonentities with ‘the past.’ They do not associate the emptiness of an essential nature of nonentities with ‘the future.’ They do not associate the emptiness of an essential nature of nonentities with ‘the present.’

2.­403

“They do not associate the applications of mindfulness with ‘the past.’ They do not associate the applications of mindfulness with ‘the future.’ They do not associate the applications of mindfulness with ‘the present.’ They do not associate the correct exertions with ‘the past.’ They do not associate the correct exertions with ‘the future.’ They do not associate the correct exertions with ‘the present.’ They do not associate the [F.144.a] supports for miraculous ability with ‘the past.’ They do not associate the supports for miraculous ability with ‘the future.’ They do not associate the supports for miraculous ability with ‘the present.’ They do not associate the faculties with ‘the past.’ They do not associate the faculties with ‘the future.’ They do not associate the faculties with ‘the present.’ They do not associate the powers with ‘the past.’ They do not associate the powers with ‘the future.’ They do not associate the powers with ‘the present.’ They do not associate the branches of enlightenment with ‘the past.’ They do not associate the branches of enlightenment with ‘the future.’ They do not associate the branches of enlightenment with ‘the present.’ They do not associate the noble eightfold path with ‘the past.’ They do not associate the noble eightfold path with ‘the future.’ They do not associate the noble eightfold path with ‘the present.’

2.­404

“They do not associate the truths of the noble ones with ‘the past.’ They do not associate the truths of the noble ones with ‘the future.’ They do not associate the truths of the noble ones with ‘the present.’ They do not associate the meditative concentrations with ‘the past.’ They do not associate the meditative concentrations with ‘the future.’ They do not associate the meditative concentrations with ‘the present.’ They do not associate the immeasurable attitudes with ‘the past.’ They do not associate the immeasurable attitudes with ‘the future.’ They do not associate the immeasurable attitudes with ‘the present.’ They do not associate the formless absorptions with ‘the past.’ They do not associate the formless absorptions with ‘the future.’ They do not associate the formless absorptions with ‘the present.’ [F.144.b] They do not associate the eight liberations with ‘the past.’ They do not associate the eight liberations with ‘the future.’ They do not associate the eight liberations with ‘the present.’ They do not associate the nine serial steps of meditative absorption with ‘the past.’ They do not associate the nine serial steps of meditative absorption with ‘the future.’ They do not associate the nine serial steps of meditative absorption with ‘the present.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the past.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the future.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the present.’ They do not associate the extrasensory powers with ‘the past.’ They do not associate the extrasensory powers with ‘the future.’ They do not associate the extrasensory powers with ‘the present.’ They do not associate the meditative stabilities with ‘the past.’ They do not associate the meditative stabilities with ‘the future.’ They do not associate the meditative stabilities with ‘the present.’ They do not associate the dhāraṇī gateways with ‘the past.’ They do not associate the dhāraṇī gateways with ‘the future.’ They do not associate the dhāraṇī gateways with ‘the present.’ They do not associate the ten powers of the tathāgatas with ‘the past.’ They do not associate the ten powers of the tathāgatas with ‘the future.’ They do not associate the ten powers of the tathāgatas with ‘the present.’ They do not associate the four fearlessnesses with ‘the past.’ They do not associate [F.145.a] the four fearlessnesses with ‘the future.’ They do not associate the four fearlessnesses with ‘the present.’ They do not associate the four kinds of exact knowledge with ‘the past.’ They do not associate the four kinds of exact knowledge with ‘the future.’ They do not associate the four kinds of exact knowledge with ‘the present.’ They do not associate great loving kindness with ‘the past.’ They do not associate great loving kindness with ‘the future.’ They do not associate great loving kindness with ‘the present.’ They do not associate great compassion with ‘the past.’ They do not associate great compassion with ‘the future.’ They do not associate great compassion with ‘the present.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the past.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the future.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the present.’

2.­405

“They do not associate the fruit of having entered the stream with ‘the past.’ They do not associate the fruit of having entered the stream with ‘the future.’ They do not associate the fruit of having entered the stream with ‘the present.’ They do not associate the fruit of once-returner with ‘the past.’ They do not associate the fruit of once-returner with ‘the future.’ They do not associate the fruit of once-returner with ‘the present.’ They do not associate the fruit of non-returner with ‘the past.’ They do not associate the fruit of non-returner with ‘the future.’ They do not associate the fruit of non-returner with ‘the present.’ They do not associate arhatship with ‘the past.’ They do not associate arhatship with ‘the future.’ They do not associate arhatship with ‘the present.’ They do not associate individual enlightenment with ‘the past.’ They do not associate individual enlightenment with ‘the future.’ [F.145.b] They do not associate individual enlightenment with ‘the present.’ They do not associate the knowledge of the aspects of the path with ‘the past.’ They do not associate the knowledge of the aspects of the path with ‘the future.’ They do not associate the knowledge of the aspects of the path with ‘the present.’ They do not associate all-aspect omniscience with ‘the past.’ They do not associate all-aspect omniscience with ‘the future.’ They do not associate all-aspect omniscience with ‘the present.’

2.­406

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.

2.­407

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with being ‘stable’ or ‘unstable.’195 They do not associate feelings with being ‘stable’ or ‘unstable.’ They do not associate perceptions with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’

2.­408

“They do not associate the eyes with being ‘stable’ or ‘unstable.’ They do not associate the ears with being ‘stable’ or ‘unstable.’ They do not associate the nose with being ‘stable’ or ‘unstable.’ They do not associate the tongue with being ‘stable’ or ‘unstable.’ They do not associate the body with being ‘stable’ or ‘unstable.’ They do not associate the mental faculty with being ‘stable’ or ‘unstable.’ They do not associate sights with being ‘stable’ or ‘unstable.’ They do not associate sounds with being ‘stable’ or ‘unstable.’ They do not associate odors with being ‘stable’ or ‘unstable.’ They do not associate tastes with being ‘stable’ or ‘unstable.’ They do not associate tangibles with being ‘stable’ or ‘unstable.’ [F.146.a] They do not associate mental phenomena with being ‘stable’ or ‘unstable.’ They do not associate visual consciousness with being ‘stable’ or ‘unstable.’ They do not associate auditory consciousness with being ‘stable’ or ‘unstable.’ They do not associate olfactory consciousness with being ‘stable’ or ‘unstable.’ They do not associate gustatory consciousness with being ‘stable’ or ‘unstable.’ They do not associate tactile consciousness with being ‘stable’ or ‘unstable.’ They do not associate mental consciousness with being ‘stable’ or ‘unstable.’

2.­409

“They do not associate visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate mentally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by mentally compounded sensory contact with being ‘stable’ or ‘unstable.’

2.­410

“They do not associate the earth element with being ‘stable’ or ‘unstable.’ [F.146.b] They do not associate the water element with being ‘stable’ or ‘unstable.’ They do not associate the fire element with being ‘stable’ or ‘unstable.’ They do not associate the wind element with being ‘stable’ or ‘unstable.’ They do not associate the space element with being ‘stable’ or ‘unstable.’ They do not associate the consciousness element with being ‘stable’ or ‘unstable.’

2.­411

“They do not associate ignorance with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’ They do not associate name and form with being ‘stable’ or ‘unstable.’ They do not associate the six sense fields with being ‘stable’ or ‘unstable.’ They do not associate sensory contact with being ‘stable’ or ‘unstable.’ They do not associate sensation with being ‘stable’ or ‘unstable.’ They do not associate craving with being ‘stable’ or ‘unstable.’ They do not associate grasping with being ‘stable’ or ‘unstable.’ They do not associate the rebirth process with being ‘stable’ or ‘unstable.’ They do not associate birth with being ‘stable’ or ‘unstable.’ They do not associate aging and death with being ‘stable’ or ‘unstable.’

2.­412

“They do not associate the perfection of generosity with being ‘stable’ or ‘unstable.’ They do not associate the perfection of ethical discipline with being ‘stable’ or ‘unstable.’ They do not associate the perfection of tolerance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of perseverance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of meditative concentration with being ‘stable’ or ‘unstable.’ They do not associate the perfection of wisdom with being ‘stable’ or ‘unstable.’

2.­413

“They do not associate the emptiness of internal phenomena with being ‘stable’ or ‘unstable.’ [F.147.a] They do not associate the emptiness of external phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of external and internal phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of emptiness with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of great extent with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of ultimate reality with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of conditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of unconditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of the unlimited with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which has neither beginning nor end with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonexclusion with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of inherent nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of all phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of intrinsic defining characteristics with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which cannot be apprehended with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonentities with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of essential nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of an essential nature of nonentities with being ‘stable’ or ‘unstable.’

2.­414

“They do not associate the applications of mindfulness with being ‘stable’ or ‘unstable.’ They do not associate the correct exertions with being ‘stable’ or ‘unstable.’ They do not associate the supports for miraculous ability with being ‘stable’ or ‘unstable.’ They do not associate the faculties with being ‘stable’ or ‘unstable.’ [F.147.b] They do not associate the powers with being ‘stable’ or ‘unstable.’ They do not associate the branches of enlightenment with being ‘stable’ or ‘unstable.’ They do not associate the noble eightfold path with being ‘stable’ or ‘unstable.’

2.­415

“They do not associate the truths of the noble ones with being ‘stable’ or ‘unstable.’ They do not associate the meditative concentrations with being ‘stable’ or ‘unstable.’ They do not associate the immeasurable attitudes with being ‘stable’ or ‘unstable.’ They do not associate the formless absorptions with being ‘stable’ or ‘unstable.’ They do not associate the eight liberations with being ‘stable’ or ‘unstable.’ They do not associate the nine serial steps of meditative absorption with being ‘stable’ or ‘unstable.’ They do not associate emptiness with being ‘stable’ or ‘unstable.’ They do not associate signlessness with being ‘stable’ or ‘unstable.’ They do not associate wishlessness with being ‘stable’ or ‘unstable.’ They do not associate the extrasensory powers with being ‘stable’ or ‘unstable.’ They do not associate the meditative stabilities with being ‘stable’ or ‘unstable.’ They do not associate the dhāraṇī gateways with being ‘stable’ or the dhāraṇī gateways with ‘ceasing.’ They do not associate the ten powers of the tathāgatas with being ‘stable’ or ‘unstable.’ They do not associate the four fearlessnesses with being ‘stable’ or ‘unstable.’ They do not associate the four kinds of exact knowledge with being ‘stable’ or ‘unstable.’ They do not associate great loving kindness with being ‘stable’ or ‘unstable.’ They do not associate great compassion with being ‘stable’ or ‘unstable.’ They do not associate the eighteen distinct qualities of the buddhas with being ‘stable’ or ‘unstable.’

2.­416

“They do not associate the fruit of having entered the stream [F.148.a] with being ‘stable’ or ‘unstable.’ They do not associate the fruit of once-returner with being ‘stable’ or ‘unstable.’ They do not associate the fruit of non-returner with being ‘stable’ or ‘unstable.’ They do not associate arhatship with being ‘stable’ or ‘unstable.’ They do not associate individual enlightenment with being ‘stable’ or ‘unstable.’ “They do not associate the knowledge of the aspects of the path with being ‘stable’ or ‘unstable.’ They do not associate all-aspect omniscience with being ‘stable’ or ‘unstable.’

2.­417

“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom. [B10]

2.­418

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate perceptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­419

“They neither associate the eyes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ears with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nose with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the tongue with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the body with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the mental faculty with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sights with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ [F.148.b] They neither associate sounds with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate odors with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tastes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tangibles with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate mental phenomena with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate visual consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate auditory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate olfactory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate gustatory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate tactile consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mental consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­420

“They neither associate visually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aurally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate nasally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate lingually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate corporeally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mentally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ [F.149.a] They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

2.­421

“They neither associate the earth element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the water element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fire element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the wind element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the space element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the consciousness element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­422

“They neither associate ignorance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate name and form with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the six sense fields with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sensation with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate craving with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate grasping with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the rebirth process with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate birth with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aging and death with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

2.­423

“They neither associate the perfection of generosity with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of ethical discipline with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of tolerance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of perseverance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate [F.149.b] the perfection of meditative concentration with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of wisdom with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­424

“They neither associate the emptiness of internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of emptiness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of great extent with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of ultimate reality with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of the unlimited with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of nonexclusion with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of inherent nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of all phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of essential nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­425

“They neither associate the applications of mindfulness with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the correct exertions with, nor disassociate them from, ‘existent’ [F.150.a] or ‘nonexistent.’ They neither associate the supports for miraculous ability with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the faculties with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the branches of enlightenment with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the noble eightfold path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­426

“They neither associate the truths of the noble ones with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative concentrations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the immeasurable attitudes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the formless absorptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the eight liberations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness, signlessness, and wishlessness gateways to liberation with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the extrasensory powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative stabilities with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the dhāraṇī gateways with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ten powers of the tathāgatas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four fearlessnesses with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four kinds of exact knowledge with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate great loving kindness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate great compassion with, nor disassociate it from, ‘existent’ [F.150.b] or ‘nonexistent.’ They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’

2.­427

“They neither associate the fruit of having entered the stream with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of once-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of non-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate arhatship with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate individual enlightenment with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the knowledge of the aspects of the path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate all-aspect omniscience with, nor disassociate it from, ‘existent’ or ‘nonexistent.’

2.­428

“When they practice the perfection of wisdom, they do not apprehend they ‘are practicing.’ They do not apprehend they ‘are not practicing.’ They do not apprehend they ‘are practicing when they practice and not practicing when they do not practice.’ They do not apprehend they ‘are neither practicing nor not practicing.’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.196

T3808
2.­429

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity.

T3808
2.­430

“They do not practice the perfection of wisdom for the sake of the perfection of ethical discipline. They do not practice the perfection of wisdom for the sake of the perfection of tolerance. They do not practice the perfection of wisdom for the sake of the perfection of perseverance. They do not practice the perfection of wisdom for the sake of the perfection of meditative concentration. They do not practice the perfection of wisdom for the sake of the perfection of wisdom.

2.­431

“They do not practice [F.151.a] the perfection of wisdom for the sake of the emptiness of internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external and internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of emptiness. They do not practice the perfection of wisdom for the sake of the emptiness of great extent. They do not practice the perfection of wisdom for the sake of the emptiness of ultimate reality. They do not practice the perfection of wisdom for the sake of the emptiness of conditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of unconditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of the unlimited. They do not practice the perfection of wisdom for the sake of the emptiness of that which has neither beginning nor end. They do not practice the perfection of wisdom for the sake of the emptiness of nonexclusion. They do not practice the perfection of wisdom for the sake of the emptiness of inherent nature. They do not practice the perfection of wisdom for the sake of the emptiness of all phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of intrinsic defining characteristics. They do not practice the perfection of wisdom for the sake of the emptiness of that which cannot be apprehended. They do not practice the perfection of wisdom for the sake of the emptiness of nonentities. They do not practice the perfection of wisdom for the sake of the emptiness of essential nature. They do not practice the perfection of wisdom for the sake of the emptiness of an essential nature of nonentities.

2.­432

“They do not practice the perfection of wisdom for the sake of the emptiness of nonarising. They do not practice the perfection of wisdom for the sake of the emptiness of nonceasing.197

2.­433

“They do not practice the perfection of wisdom for the sake of the level at which progress has become irreversible. They do not practice the perfection of wisdom for the maturation of beings. [F.151.b] They do not practice the perfection of wisdom for the refining of the buddhafields.

2.­434

“They do not practice the perfection of wisdom for the sake of the applications of mindfulness. They do not practice the perfection of wisdom for the sake of the correct exertions. They do not practice the perfection of wisdom for the sake of the supports for miraculous ability. They do not practice the perfection of wisdom for the sake of the faculties. They do not practice the perfection of wisdom for the sake of the powers. They do not practice the perfection of wisdom for the sake of the branches of enlightenment. They do not practice the perfection of wisdom for the sake of the noble eightfold path.

2.­435

“They do not practice the perfection of wisdom for the sake of the truths of the noble ones. They do not practice the perfection of wisdom for the sake of the meditative concentrations. They do not practice the perfection of wisdom for the sake of the immeasurable attitudes. They do not practice the perfection of wisdom for the sake of the formless absorptions. They do not practice the perfection of wisdom for the sake of the eight liberations. They do not practice the perfection of wisdom for the sake of the nine serial steps of meditative absorption. They do not practice the perfection of wisdom for the sake of the emptiness, signlessness, and wishlessness gateways to liberation. They do not practice the perfection of wisdom for the sake of the extrasensory powers. They do not practice the perfection of wisdom for the sake of the meditative stabilities. They do not practice the perfection of wisdom for the sake of the dhāraṇī gateways.

2.­436

“They do not practice the perfection of wisdom for the sake of the ten powers of the tathāgatas. They do not practice the perfection of wisdom for the sake of the four fearlessnesses. They do not practice the perfection of wisdom for the sake of the four kinds of exact knowledge. [F.152.a] They do not practice the perfection of wisdom for the sake of great loving kindness. They do not practice the perfection of wisdom for the sake of great compassion. They do not practice the perfection of wisdom for the sake of the eighteen distinct qualities of the buddhas.

2.­437

“They do not practice the perfection of wisdom for the sake of the real nature. They do not practice the perfection of wisdom for the sake of the realm of phenomena. They do not practice the perfection of wisdom for the sake of the very limit of reality.

2.­438

“If you ask why, bodhisattva great beings who practice the perfection of wisdom do not discern differences, details, or distinctions with respect to anything at all. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

T3808
2.­439

“They do not practice the perfection of wisdom for the sake of divine clairvoyance. They do not practice the perfection of wisdom for the sake of divine clairaudience. They do not practice the perfection of wisdom for the sake of knowledge of the minds of others. They do not practice the perfection of wisdom for the sake of the recollection of past lives. They do not practice the perfection of wisdom for the sake of the different sorts198 of miraculous ability. They do not practice the perfection of wisdom for the sake of the knowledge that contaminants have ceased.

2.­440

“If you ask why, it is because when they practice the perfection of wisdom they do not even see the perfection of wisdom itself, let alone a bodhisattva, so, however could they apprehend the extrasensory powers that know all199 in all their aspects? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

T3808
2.­441

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, [F.152.b] ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.’

2.­442

“They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southeastern direction, [F.153.a] numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā.’ And they do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.’

2.­443

“They do not think, ‘I will listen with my divine clairaudience to whatever teachings the blessed lord buddhas are giving. I will understand with my mind the minds of the beings in those world systems. I will recollect their past lives. I will see with my divine clairvoyance those beings as they die, take birth, and have been born.200 I will enable inestimable, [F.153.b] countless beings to pass into final nirvāṇa!’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­444

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, even māras who seek to intrude and cause them disturbance find no opportunity. All mundane and supramundane activities, as many as there are, become harmonious spontaneously and without being falsely imagined.201 All mundane afflicted mental states that there are will also be dispelled.

T3808
2.­445

“All the lord buddhas who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects202 that they may have [F.154.a] will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­446

“All the lord buddhas who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­447

“All the lord buddhas who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level [F.154.b] of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­448

“All the lord buddhas who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, [F.155.a] Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­449

“All the lord buddhas who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness. [F.155.b]

2.­450

“All the lord buddhas who are present in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­451

“All the lord buddhas who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, [F.156.a] and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­452

“All the lord buddhas who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated [F.156.b] in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­453

“All the lord buddhas who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­454

“All the lord buddhas who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, [F.157.a] the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.

2.­455

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­456

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they come face-to-face with the dhāraṇī gateways, the gateways of meditative stability, and the gateways of the kinds of exact knowledge, including the exact knowledge of inspired speech, without great difficulty. In every sphere of birth, furthermore, they will please the tathāgatas, arhats, perfectly complete buddhas. They will never be separated from those blessed lord buddhas until they fully awaken to unsurpassed, perfect, complete enlightenment.

2.­457

“Moreover, Śāradvatīputra, bodhisattva great beings [F.157.b] practicing the perfection of wisdom do not think, ‘Is there any sort of phenomenon conjoined with or separated from, or that might come together or might not come together with, phenomena?’203 If you ask why, it is because they do not observe any sort of phenomenon that is conjoined or separated, or that might come together or might not come together. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

T3808
2.­458

“Moreover, Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom do not think, ‘Might I fully awaken to the realm of phenomena or might I not?’ If you ask why, it is because the realm of phenomena has not fully awakened, will not fully awaken, and is not fully awakening to the realm of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

T3808
2.­459

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomenon at all that is different from the realm of phenomena.204 Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­460

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not make a difference between the realm of phenomena and any phenomenon.205 Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. [F.158.a]

2.­461

“Moreover, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not think, ‘Will I comprehend the realm of phenomena, or will I not comprehend it?’ This is because they do not observe any phenomenon that is the sort of thing that would come to be comprehended by means of a phenomenon, because they do not associate the realm of phenomena with ‘empty’ and do not associate it with ‘not empty.’206

2.­462

“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

2.­463

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with emptiness, nor do they associate emptiness with physical forms. They do not associate feelings with emptiness, nor do they associate emptiness with feelings. They do not associate perceptions with emptiness, nor do they associate emptiness with perceptions. They do not associate formative predispositions with emptiness, nor do they associate emptiness with formative predispositions. They do not associate consciousness with emptiness, nor do they associate emptiness with consciousness.

T3808
2.­464

“They do not associate the eyes with emptiness, nor do they associate emptiness with the eyes. They do not associate the ears with emptiness, nor do they associate emptiness with the ears. They do not associate the nose with emptiness, nor do they associate emptiness with the nose. They do not associate the tongue with emptiness, nor do they associate emptiness with the tongue. They do not associate the body with emptiness, nor do they associate emptiness with the body. They do not associate the mental faculty with emptiness, nor do they associate emptiness with the mental faculty.

2.­465

“They do not associate sights with emptiness, nor do they associate emptiness with sights. They do not associate sounds with emptiness, nor do they associate emptiness with sounds. They do not associate odors with emptiness, nor do they associate emptiness with odors. [F.158.b] They do not associate tastes with emptiness, nor do they associate emptiness with tastes. They do not associate tangibles with emptiness, nor do they associate emptiness with tangibles. They do not associate mental phenomena with emptiness, nor do they associate emptiness with mental phenomena.

2.­466

“They do not associate the sensory element of the eyes with emptiness, nor do they associate emptiness with the sensory element of the eyes. They do not associate the sensory element of sights with emptiness, nor do they associate emptiness with the sensory element of sights. They do not associate the sensory element of visual consciousness with emptiness, nor do they associate emptiness with the sensory element of visual consciousness. They do not associate the sensory element of the ears with emptiness, nor do they associate emptiness with the sensory element of the ears. They do not associate the sensory element of sounds with emptiness, nor do they associate emptiness with the sensory element of sounds. They do not associate the sensory element of auditory consciousness with emptiness, nor do they associate emptiness with the sensory element of auditory consciousness. They do not associate the sensory element of the nose with emptiness, nor do they associate emptiness with the sensory element of the nose. They do not associate the sensory element of odors with emptiness, nor do they associate emptiness with the sensory element of odors. They do not associate the sensory element of olfactory consciousness with emptiness, nor do they associate emptiness with the sensory element of olfactory consciousness. They do not associate the sensory element of the tongue with emptiness, nor do they associate emptiness with the sensory element of the tongue. They do not associate the sensory element of tastes with emptiness, nor do they associate emptiness with the sensory element of tastes. They do not associate the sensory element of gustatory consciousness with emptiness, nor do they associate emptiness with the sensory element of gustatory consciousness. They do not associate the sensory element of the body with emptiness, nor do they associate emptiness with the sensory element of the body. They do not associate the sensory element of tangibles with emptiness, nor do they associate emptiness with the sensory element of tangibles. They do not associate the sensory element of tactile consciousness with emptiness, nor do they associate emptiness with the sensory element of tactile consciousness. They do not associate [F.159.a] the sensory element of the mental faculty with emptiness, nor do they associate emptiness with the sensory element of the mental faculty. They do not associate the sensory element of mental phenomena with emptiness, nor do they associate emptiness with the sensory element of mental phenomena. They do not associate the sensory element of mental consciousness with emptiness, nor do they associate emptiness with the sensory element of mental consciousness.

2.­467

“If you ask why, Śāradvatīputra, it is because this‍—the yogic practice of emptiness‍—is the ultimate yogic practice. Śāradvatīputra, bodhisattva great beings who practice emptiness do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. They also refine the buddhafields, and they also bring beings to maturity. They will fully awaken swiftly to unsurpassed, perfect, complete enlightenment.

2.­468

“Śāradvatīputra, whatever the yogic practices, among them the yogic practice of the perfection of wisdom is said to be the best, is described as the supreme, is described as the highest, is described as perfect, is described as the foremost, and is described as the most sublime.

2.­469

“If you ask why, it is because this‍—the yogic practice of the perfection of wisdom, a yogic practice of emptiness, of signlessness, and of wishlessness‍—is a yogic practice that is unsurpassed. Śāradvatīputra, bodhisattva great beings who engage in that manner are said to be prophesied because they are approaching unsurpassed, perfect, complete enlightenment.

T3808
2.­470

“Śāradvatīputra, although bodhisattva great beings who engage in that manner act on behalf of immeasurable, countless beings, they do not think, ‘I am engaging’ or ‘I am not engaging’ with the perfection of wisdom. They do not think, ‘I will be prophesied by the blessed lord buddhas. I am about to be prophesied. I will refine the buddhafields. I [F.159.b] will bring beings to maturity. I will fully awaken to unsurpassed, perfect, complete enlightenment. I will turn the wheel of the Dharma.’

T3808
2.­471

“And why? It is because they do not distinguish details in the realm of phenomena. Apart from the realm of phenomena, they do not observe any sort of phenomenon at all that is a practice of the perfection of wisdom, or about which the blessed lord buddhas will make a prophecy, or that will fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, the perception of beings does not arise.

2.­472

“The perception of a self does not arise. The perception of a life form does not arise. The perception of a living being does not arise. The perception of a life does not arise. The perception of an individual does not arise. The perception of a person does not arise. The perception of one born of Manu does not arise. The perception of a child of Manu does not arise. The perception of an actor does not arise. The perception of an experiencer does not arise. The perception of a knower does not arise. The perception of a viewer does not arise.

T3808
2.­473

“If you ask why, it is because beings absolutely do not arise, nor do they cease. A being has no arising or cessation, so how could that which neither arises nor ceases practice the perfection of wisdom? Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner practice the perfection of wisdom as beings who do not arise.207 They practice the perfection of wisdom as beings who are emptiness.

T3808
2.­474

“They practice the perfection of wisdom as beings who cannot be apprehended. They practice the perfection of wisdom as beings who are void. They practice [F.160.a] the perfection of wisdom as beings who are without inherent existence. They practice the perfection of wisdom as beings who are without an essential nature.

T3808
2.­475

“Śāradvatīputra, this is the bodhisattva great beings’ supreme yogic practice. It is a yogic practice of emptiness.208 Śāradvatīputra, this is the yogic practice of bodhisattva great beings who practice the perfection of wisdom. It endures when all other yogic practices have been surpassed.

T3808
2.­476

“Śāradvatīputra, bodhisattva great beings who are practicing this yogic practice achieve the ten powers of the tathāgatas. They achieve the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, bodhisattva great beings maintaining this yogic practice do not entertain thoughts of miserliness, and do not entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”

T3808
2.­477

The Blessed One having spoken thus, the venerable Śāradvatīputra then inquired of him, “Blessed Lord, where did they die and transmigrate from, those bodhisattva great beings who are reborn here, who practice in accordance with this yogic practice of the perfection of wisdom? And where will they be reborn when they have died here?”

T3808
2.­478

“Śāradvatīputra,” replied the Blessed One, “you should know that these bodhisattva great beings who practice in accordance with this yogic practice of the perfection of wisdom have died and transmigrated from other buddhafields, so as to be reborn here, or else they have died a god of the Tuṣita class, [F.160.b] or died a human and transmigrated so as to be reborn here.

2.­479

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, other buddhafields, so as to be reborn here, swiftly achieve the yogic practice‍—that is, this yogic practice of the perfection of wisdom. Even after passing away from this life, these profound dharmas become manifest to them. Then again they will be absorbed in the yogic practice of the perfection of wisdom. They will be reborn in whichever buddhafield the tathāgatas, arhats, perfectly complete buddhas reside and maintain themselves, and will again please209 those tathāgatas, worthy ones, perfectly complete buddhas.

2.­480

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died a god of the Tuṣita class and transmigrated, so as to be reborn here, are also those with keen faculties.210 They are bound by a single birth. They will be undiminished in their understanding211 of the six perfections, and there are none of the dhāraṇī gateways and the gateways of meditative stability that will not be brought together in them.

2.­481

“Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, the human realm, so as to be reborn with the same good fortune of humankind, will have dull faculties, unless they are irreversible bodhisattva great beings. They will not become swiftly absorbed in the yogic practice of the perfection of wisdom. Nor indeed will the dhāraṇī gateways or the gateways of meditative stability swiftly become manifest to them.

2.­482

“Śāradvatīputra, you asked, ‘Where will those bodhisattva great beings who are absorbed in this yogic practice of the perfection of wisdom be reborn when they have died here and transmigrated?’ Śāradvatīputra, having died in, and transmigrated from, this buddhafield, those bodhisattva great beings [F.161.a] will go from here to those buddhafields where the blessed lord buddhas reside and maintain themselves. They will never be separated from the blessed lord buddhas until they have fully awakened to unsurpassed, perfect, complete enlightenment.

2.­483

“Śāradvatīputra, when bodhisattva great beings are engaging in the perfection of wisdom in order to bring beings to maturity, even though they may have actualized, through the power of skillful means, the fruit of having entered the stream, they still do not feel pride on account of that.212

2.­484

“Śāradvatīputra, there are bodhisattva great beings without skillful means who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, become absorbed in the fourth meditative concentration, and practice the six perfections. Since they have attained the meditative concentrations, they will be reborn among the long-living gods. Even if they do obtain a rebirth among human beings and please the blessed lord buddhas, they are still those with dull faculties, not keen faculties.

T3808
2.­485

“Moreover, Śāradvatīputra, there are bodhisattva great beings who also are absorbed in the meditative concentrations and also practice the perfections, but since they are without skillful means, after abandoning the meditative concentrations they too will be reborn in this realm of desire. Śāradvatīputra, those bodhisattva great beings too will have dull faculties, not keen faculties.

2.­486

“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; [F.161.b] become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception; become absorbed in the four applications of mindfulness, become absorbed in the four correct exertions, become absorbed in the four supports for miraculous ability, become absorbed in the five faculties, become absorbed in the five powers, become absorbed in the seven branches of enlightenment, and become absorbed in the noble eightfold path; and become absorbed in great compassion. Endowed as they are with great compassion, owing to their skillful means, their rebirth will not be influenced by the meditative concentrations, their rebirth will not be influenced by the pure abidings, and their rebirth will not be influenced by the formless absorptions, but they will be reborn wherever the blessed lord buddhas reside and maintain themselves. Since they do not part from the yogic practice of the perfection of wisdom, they will fully awaken to unsurpassed, perfect, complete enlightenment right here in this Auspicious Eon.

T3808
2.­487

“Moreover, Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, [F.162.a] become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. Even though they later they might be reborn in this realm of desire, they will be born into great and lofty royal families, they will be born into great and lofty priestly families, or they will be born into great and lofty householder families. This is not out of yearning for the rebirth process but in order to bring beings to maturity.

2.­488

“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of the Cāturmahā­rājika realm.

2.­489

“They will be reborn equal in fortune to the gods of the Trayastriṃśa realm. They will be reborn equal in fortune to the gods of the Tuṣita realm. They will be reborn equal in fortune to the gods of the Nirmāṇarati realm. They will be reborn equal in fortune to the gods of the Paranirmitavaśavartin [F.162.b] realm. Dwelling in these realms, they will bring beings to maturity. They will refine the buddhafields, and they will also please the blessed lord buddhas.

2.­490

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.

2.­491

“Having died here and transmigrated, they are reborn in the Brahmaloka. They become the best, supreme, and most excellent of beings there, like those holding sway over one thousand powerful Brahmās and Mahābrahmās. Residing there, they move from buddhafield to buddhafield, like the ones where the tathāgatas, arhats, perfectly complete buddhas have fully awakened and remain turning the wheel of the Dharma. They also request those tathāgatas, arhats, perfectly complete buddhas to turn the wheel of the Dharma.

2.­492

“Śāradvatīputra, also there are bodhisattva great beings bound by a single birth who practice the perfection of wisdom, [F.163.a] and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.

2.­493

“They cultivate the four applications of mindfulness. They cultivate the four correct exertions. They cultivate the four supports for miraculous ability. They cultivate the five faculties. They cultivate the five powers. They cultivate the seven branches of enlightenment. They cultivate the noble eightfold path.

2.­494

“They become absorbed in the meditative stabilities on emptiness, signlessness, and wishlessness. However, they will not be reborn due to their influence. They please the blessed lord buddhas who have become manifest, and having practiced the chaste conduct, are reborn equal in fortune to the gods of Tuṣita. Remaining there for a lifetime,213 with undiminished sense faculties, mindfulness, and alertness, surrounded by, and at the head of, many one hundred thousand one hundred million billion gods, they demonstrate a birth here, and, having fully awakened to unsurpassed, perfect, complete enlightenment, turn the wheels of the Dharma in various buddhafields. [B11] [F.163.b]

2.­495

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, who do not take birth in the realm of desire, do not take birth in the realm of form, and do not take birth in the realm of formlessness.214 They serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas, proceeding on from buddhafield to buddhafield.

2.­496

“Śāradvatīputra, there are also the bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, pass on from buddhafield to buddhafield‍—the sorts of buddhafields where, apart from the Great Vehicle, there is not even the sound of the names vehicle of the srāvakas or vehicle of the pratyekabuddhas.

2.­497

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, proceed from buddhafield to buddhafield‍—the sorts of buddhafields where the lifespan of beings is for an aprameya.

2.­498

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system, where the minds of those beings are then illuminated by the sound of Buddha, the sound of Dharma, and the sound of Saṅgha. They too will be reborn wherever the blessed lord buddhas reside and are alive at present.

2.­499

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system‍—the sorts of world systems where the sound of Buddha does not resonate, where the sound of Dharma does not resonate, and where the sound of Saṅgha does not resonate. They speak of the excellence of the Buddha, they speak of the excellence of the Dharma, and they speak of the excellence of the Saṅgha, so that, on account of the sound of Buddha, the sound of Dharma, and the sound of Saṅgha, those beings also become serenely confident and they take birth, after their death there,215 [F.164.a] wherever those blessed lord buddhas are residing.

2.­501

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections, and who, through first setting their minds on enlightenment, enter a bodhisattva’s maturity and attain the level at which progress becomes irreversible.

2.­502

“Śāradvatīputra, there are also bodhisattva great beings who, through first setting their minds on enlightenment, fully awaken to unsurpassed, perfect, complete enlightenment, and who, having fully awakened, turn the wheel of the Dharma. Acting for the benefit of countless and immeasurable beings, they attain final nirvāṇa in the expanse of final nirvāṇa where no residue of the aggregates is left behind; and, even after passing into final nirvāṇa, their Dharma will remain for an eon, or for more than an eon.

2.­503

“Śāradvatīputra, there are also [F.164.b] the bodhisattva great beings who, through first setting their minds on enlightenment, become absorbed in the yogic practice of the perfection of wisdom, and who, accompanied by many hundred thousand one hundred million billion bodhisattvas, also move from buddhafield to buddhafield together with them in order to behold the blessed lord buddhas, to bring beings to maturity, and to refine the buddhafields.

2.­504

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who have attained the four concentrations, have attained the four immeasurables, and have attained the four formless absorptions. They play in many ways with these meditative concentrations, immeasurable attitudes, and formless absorptions. That is to say, they become absorbed in the first meditative concentration and, having arisen from that first meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the second meditative concentration. Having arisen from that second meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite space. Having arisen from that sphere of infinite space, [F.165.a] they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite consciousness. Having arisen from that infinite consciousness, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of nothing-at-all. Having arisen from that sphere of nothing-at-all, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of neither perception nor nonperception. And, having arisen from that sphere of neither perception nor nonperception, they become absorbed in the cessation absorption.

2.­505

“Śāradvatīputra, those bodhisattva great beings thus practicing the perfection of wisdom with skillful means again and again press down on216 and become absorbed in those meditative concentrations, immeasurable attitudes, meditative stabilities, and absorptions.

2.­506

“Śāradvatīputra, there are also bodhisattva great beings who have attained the four applications of mindfulness, who have attained the four correct exertions, who have attained the four supports for miraculous ability, who have attained the five faculties, who have attained the five powers, who have attained the seven branches of enlightenment, and who have attained the noble eightfold path; who have attained the four truths of the noble ones, who have attained the meditative concentrations, who have attained the immeasurable attitudes, who have attained the formless absorptions, who have attained the eight liberations, who have attained the nine serial steps of meditative absorption, who have attained emptiness, signlessness, and wishlessness, who have attained the extrasensory powers, who have attained the meditative stabilities, and who have attained the dhāraṇīs; and who have attained the ten powers of the tathāgatas, who have attained the four fearlessnesses, who have attained the four kinds of exact knowledge, and who have attained [F.165.b] the eighteen distinct qualities of the buddhas. But even though they have attained them, the three gateways to liberation do not cause them to attain the fruit of entering the stream, do not cause them to attain the fruit of once-returner, do not cause them to attain the fruit of non-returner, do not cause them to attain arhatship, and do not cause them to attain individual enlightenment. Practicing the perfection of wisdom and assisted by skillful means they teach the noble eightfold path to beings and cause them to attain the fruit of entering the stream, cause them to attain the fruit of once-returner, cause them to attain the fruit of non-returner, cause them to attain arhatship, and cause them to attain individual enlightenment. Śāradvatīputra, the transcendental knowledge of the fruits that the śrāvakas and pratyekabuddhas are to attain is a bodhisattva great being’s forbearance. Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are known to be irreversible.

T3808
2.­507

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who refine the paradise of Tuṣita. Śāradvatīputra, they are known as bodhisattva great beings of the Auspicious Eon.

2.­508

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, who have attained the four immeasurable attitudes, who have attained the four formless absorptions, who have attained the thirty-seven factors conducive to enlightenment, who have attained the six extrasensory powers, and who have attained the ten powers of the tathāgatas, who have attained [F.166.a] the four fearlessnesses, who have attained the four kinds of exact knowledge, and who have attained the eighteen distinct qualities of the buddhas. Even though they practice in order to comprehend the four truths of the noble ones, the four truths are not what they finally realize. Śāradvatīputra, those bodhisattva great beings are known to be bound by a single birth.

2.­509

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who move from world system to world system. They encourage the beings there toward enlightenment, and they refine the buddhafields. Śāradvatīputra, those bodhisattva great beings will fully awaken to unsurpassed, perfect, complete enlightenment over the course of countless, immeasurable eons.

2.­510

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They never speak harmful words. Nor indeed do they commit physical acts or mental acts that are harmful.

2.­511

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections who always persevere for the sake of beings. They move from buddhafield to buddhafield, interrupting the three pathways on which beings proceed to terrible forms of life.

2.­512

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections who, having become a wheel-turning emperor,217 are actively engaged in the perfection of generosity, arranging all the resources that bring comfort to beings and supplying them with the decent requisites for life: food to those who want food, drinks to those who want drink, [F.166.b] vehicles to those who need vehicles, flowers to those who want flowers, incense to those who want incense, garlands to those who want garlands, unguents to those who want unguents, seats and beds to those who want seats and beds, clothes to those who want clothes, jewels to those who want jewels, pearls to those who want pearls, gold to those who want gold, silver to those who want silver, corals to those who want corals,218 ornaments to those who want ornaments, sustenance to those who want sustenance, and families to those who want families.219

2.­513

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of ethical discipline, who will establish beings in the vows pertaining to body, speech, and mind.

2.­514

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of tolerance, who will establish beings in nonanger and nonmalice.

2.­515

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of perseverance, who will establish beings in manifestly engaging in all virtuous dharmas.

2.­516

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of meditative concentration, who will establish beings one-pointedly in stilling, and in detachment from desires.

2.­517

“Having established [F.167.a] beings in, up to the ten virtuous action paths they are reborn among the gods of the Brahmakāyika realm, up to among the gods of the Akaniṣṭha realm and fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields. Śāradvatīputra, those bodhisattva great beings who, having perfectly developed the four meditative concentrations, weaken them down to the first meditative concentration, having dwelled on the experience of the first meditative concentration, take birth among the gods of the Brahmakāyika realm. They again, having perfectly developed the concentrations and having taken birth among the gods of the Akaniṣṭha realm, fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields. Śāradvatīputra, those bodhisattva great beings who, having died in the Brahmaloka, have taken birth in a Śuddhāvāsa, having jumped over one or two of the Śuddhāvāsa, are reborn in Akaniṣṭha and fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields.220

2.­518

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of wisdom. They emanate a body like that of the tathāgatas. They teach the Dharma in order that denizens of the hells, beings born within the animal realm, and beings of the world of Yama might transcend all the lower realms.

2.­519

“Śāradvatīputra, thus there are also bodhisattva great beings who maintain the six perfections, who emanate a body like that of the buddhas, and who, proceeding to the buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, [F.167.b] teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­520

“Proceeding to the buddhafields of the southern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­521

“Proceeding to the buddhafields of the western direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings [F.168.a] bound by a single birth.

2.­522

“Proceeding to the buddhafields of the northern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­523

“Proceeding to the buddhafields of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­524

“Proceeding to the buddhafields of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, [F.168.b] taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­525

“Proceeding to the buddhafields of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­526

“Proceeding to the buddhafields of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­527

“Proceeding to the buddhafields in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields [F.169.a] that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

2.­528

“Proceeding to the buddhafields in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they teach the Dharma to beings, please the tathāgatas, listen to their Dharma, and behold the community of bodhisattvas and also the distinguishing attributes of the buddhafields. They grasp the signs of those buddhafields, and perfect manifold buddhafields that are even more extensive and special than them, taking birth in those buddhafields as bodhisattva great beings bound by a single birth.

“They fully awaken to unsurpassed, perfect, complete enlightenment in various buddhafields.221

2.­529

“Śāradvatīputra, there are bodhisattva great beings who, having dwelled on the experience of the meditative concentrations and the formless absorptions222 take birth as gods of the Brahmakāyika up to as gods of the Śubhakṛtsna realms. They then take birth in the sphere of infinite space up to the peak of existence and then take birth in various buddhafields.

2.­530

“Śāradvatīputra, there are those bodhisattva great beings who, having attained the meditative concentrations and the formless absorptions, take birth as gods of the Brahmakāyika realm up to as gods of the Bhavāgra realm. They then take birth in various buddhafields.

2.­531

“Śāradvatīputra, there are also bodhisattva [F.169.b] great beings who, when they practice the six perfections, having acquired the thirty-two major marks of a great human being, become endowed with clear sense faculties and a purified body. Through their purified bodies they will cause many beings to rejoice and aspire. They become pleasing and agreeable to the hearts of many people. Just that wholesome root of those beings with that aspiration, furthermore, enables them to attain final nirvāṇa in a gradual manner by means of the three vehicles.

2.­532

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the purity of body, they should train in the purity of speech, and they should train in the purity of mind.

2.­533

“Śāradvatīputra, those bodhisattva great beings who practice the six perfections and have obtained extremely clear sense faculties, owing to these extremely clear sense faculties, neither praise themselves nor do they disparage others.

2.­534

“Śāradvatīputra, there are also bodhisattva great beings who, from when they first set their mind on enlightenment, maintain the perfection of generosity and the perfection of ethical discipline, and until they attain the level at which progress becomes irreversible, are never destitute, do not go wrong, and never fall to the lower realms.223

2.­535

“Śāradvatīputra, there are also bodhisattva great beings who, from when they first set their minds on enlightenment, until they attain the level at which progress becomes irreversible, will never forsake the path of the ten virtuous actions. [F.170.a]

2.­536

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on becoming wheel-turning emperors, establish beings in the path of the ten virtuous actions, and attract beings through their generosity and pleasant voice.

2.­537

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on assuming the empire of a wheel-turning emperor, maintain many hundreds of thousands of empires of wheel-turning emperors. Maintaining them, they please many one hundred thousand one hundred million billion buddhas, and they serve, respect, honor, and worship those blessed lord buddhas with all sorts of resources and various offerings.

2.­538

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who illuminate the darkness of beings with wrong views through the Dharma of the buddhas, and they themselves will never be without that illumination of the buddhas’ Dharma until they fully awaken to unsurpassed, perfect, complete enlightenment.224

T3808
2.­539

“Śāradvatīputra, bodhisattva great beings will fully awaken to a pratyekabuddha’s awakening in the world systems where there are no buddhas and there are no śrāvakas.225 With skillful means, having brought [F.170.b] many one hundred thousand ten million living creatures to maturation, they will fully awaken to unsurpassed, perfect, complete enlightenment. This, Śāradvatīputra, is the arising of the bodhisattva great beings in the qualities of the buddhas.226

T3808
2.­540

“Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they provide no opportunity for physical, verbal, and mental action that is basically unethical.”227

T3808
2.­541

The Blessed One having spoken thus, the venerable Śāradvatīputra then inquired of him, “Blessed Lord, what are the physical actions that are basically unethical, which bodhisattva great beings might have? What are the verbal actions that are basically unethical? And what are the mental actions that are basically unethical?”

T3808
2.­542

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings think, ‘This is the body on the basis of which I will undertake a physical action. This is the speech on the basis of which I will undertake a verbal action. This is the mind on the basis of which I will undertake a mental action,’ Śāradvatīputra, that undertaking of a physical, verbal, or mental action of a bodhisattva great being is basically unethical.

2.­543

“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not apprehend the body, they do not apprehend speech, and they do not apprehend the mind‍—the sorts of body, speech, or mind that would generate thoughts of miserliness, or that would generate thoughts of degenerate morality, or that would generate [F.171.a] thoughts of malice, or that would generate thoughts of indolence, or that would generate thoughts of distraction, or that would generate thoughts of stupidity.

2.­544

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they will not be known even to cause a physical negativity to arise, cause a verbal negativity to arise, or cause mental negativity to arise. It is impossible. If you ask why, it is because, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they purify the negativity of body, they purify the negativity of speech, and they purify the negativity of mind. These, Śāradvatīputra, are the bodhisattva great beings’ absence of physical action that is basically unethical, absence of verbal action that is basically unethical, and absence of mental action that is basically unethical.”

2.­545

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings purify the negativity of body? How do they purify the negativity of speech? How do they purify the negative of mind?”

2.­546

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings do not apprehend the body, do not apprehend speech, and do not apprehend the mind, then, Śāradvatīputra, these bodhisattva great beings purify the negativity of the body, purify the negativity of speech, [F.171.b] and purify the negativity of the mind.

2.­547

“Moreover, I say, Śāradvatīputra, were bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, to have adopted and continued to pursue the paths associated with the ten virtuous actions without ever developing the mindset of the śrāvakas or the mindset of the pratyekabuddhas, were they to have constantly and always established an attitude of great compassion at all times for the sake of all beings, that would be the bodhisattva great beings’ purification of the negativity of the body, purification of the negativity of speech, and purification of the negativity of the mind.

2.­548

“Śāradvatīputra, there are also bodhisattva great beings practicing the perfection of wisdom who refine the path to enlightenment, and who practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom.”

T3808
2.­549

“What, Blessed Lord, is the bodhisattva great beings’ path to enlightenment?” asked Śāradvatīputra.

T3808

The Blessed One replied, “Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom they do not apprehend a body, do not apprehend speech, and do not apprehend a mind; they do not apprehend the perfection of generosity, do not apprehend the perfection of ethical discipline, do not apprehend the perfection of tolerance, do not apprehend the perfection of perseverance, do not apprehend the perfection of meditative concentration, and do not apprehend the perfection of wisdom; [F.172.a] and they do not apprehend a vehicle of the śrāvakas, do not apprehend a vehicle of the pratyekabuddhas, do not apprehend a vehicle of the bodhisattvas, and do not apprehend a vehicle of the perfectly complete buddhas. This, Śāradvatīputra, is the path to enlightenment that bodhisattva great beings will have because they thus do not apprehend, do not accept, and do not reject any phenomena.

2.­550

“Śāradvatīputra, bodhisattva great beings who practice and earnestly apply the six perfections on such a path as this cannot be overcome by anyone.”

2.­551

“In what manner, Blessed Lord, do bodhisattva great beings who cannot be overcome practice?” asked Śāradvatīputra.

2.­552

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom, they do not give rise to conceit about physical forms, do not give rise to conceit about feelings, do not give rise to conceit about perceptions, do not give rise to conceit about formative predispositions, and do not give rise to conceit about consciousness. They do not give rise to conceit about the eyes and sights, do not give rise to conceit about the ears and sounds, do not give rise to conceit about the nose and odors, do not give rise to conceit about the tongue and tastes, do not give rise to conceit about the body and tangibles, and do not give rise to conceit about the mental faculty and mental phenomena. They do not give rise to conceit about the earth element, do not give rise to conceit about the water element, do not give rise to conceit about the fire element, do not give rise to conceit about the wind element, do not give rise to conceit about the space element, and do not give rise to conceit about the consciousness element. They do not give rise to conceit about the sensory element of the eyes, do not give rise to conceit about the sensory element of sights, and do not give rise to conceit about the sensory element of visual consciousness. [F.172.b] They do not give rise to conceit about the sensory element of the ears, do not give rise to conceit about the sensory element of sounds, and do not give rise to conceit about the sensory element of auditory consciousness; do not give rise to conceit about the sensory element of the nose, do not give rise to conceit about the sensory element of odors, and do not give rise to conceit about the sensory element of olfactory consciousness; do not give rise to conceit about the sensory element of the tongue, do not give rise to conceit about the sensory element of tastes, and do not give rise to conceit about the sensory element of gustatory consciousness; do not give rise to conceit about the sensory element of the body, do not give rise to conceit about the sensory element of tangibles, and do not give rise to conceit about the sensory element of tactile consciousness; and do not give rise to conceit about the sensory element of the mental faculty, do not give rise to conceit about the sensory element of mental phenomena, and do not give rise to conceit about the sensory element of mental consciousness. They do not give rise to conceit about [the twelve links of] dependent origination. They do not give rise to conceit about the perfection of generosity, do not give rise to conceit about the perfection of ethical discipline, do not give rise to conceit about the perfection of tolerance, do not give rise to conceit about the perfection of perseverance, do not give rise to conceit about the perfection of meditative concentration, and do not give rise to conceit about the perfection of wisdom. They do not give rise to conceit about the emptiness of internal phenomena, do not give rise to conceit about the emptiness of external phenomena, do not give rise to conceit about the emptiness of external and internal phenomena, do not give rise to conceit about the emptiness of emptiness, do not give rise to conceit about the emptiness of great extent, do not give rise to conceit about the emptiness of ultimate reality, do not give rise to conceit about the emptiness of conditioned phenomena, do not give rise to conceit about the emptiness of unconditioned phenomena, do not give rise to conceit about the emptiness of the unlimited, do not give rise to conceit about the emptiness of that which has neither beginning nor end, do not give rise to conceit about the emptiness of nonexclusion, do not give rise to conceit about the emptiness of [F.173.a] an inherent nature, do not give rise to conceit about the emptiness of all phenomena, do not give rise to conceit about the emptiness of intrinsic defining characteristics, do not give rise to conceit about the emptiness of that which cannot be apprehended, do not give rise to conceit about the emptiness of nonentities, do not give rise to conceit about the emptiness of essential nature, and do not give rise to conceit about the emptiness of an essential nature of nonentities. They do not give rise to conceit about the four applications of mindfulness, do not give rise to conceit about the four correct exertions, do not give rise to conceit about the four supports for miraculous ability, do not give rise to conceit about the five faculties, do not give rise to conceit about the five powers, do not give rise to conceit about the seven branches of enlightenment, and do not give rise to conceit about the noble eightfold path. They do not give rise to conceit about the four truths of the noble ones, do not give rise to conceit about the four meditative concentrations, do not give rise to conceit about the four immeasurable attitudes, do not give rise to conceit about the four formless absorptions, do not give rise to conceit about the eight liberations, and do not give rise to conceit about the nine serial steps of meditative absorption. They do not give rise to conceit about emptiness, do not give rise to conceit about signlessness, and do not give rise to conceit about wishlessness. They do not give rise to conceit about the extrasensory powers, do not give rise to conceit about the meditative stabilities, and do not give rise to conceit about the gateways of the dhāraṇīs. They do not give rise to conceit about the ten powers of the tathāgatas, do not give rise to conceit about the four fearlessnesses, do not give rise to conceit about the four kinds of exact knowledge, do not give rise to conceit about great loving kindness, do not give rise to conceit about great compassion, and do not give rise to conceit about the eighteen distinct qualities of the buddhas. They do not give rise to conceit about [F.173.b] the fruit of entering the stream, do not give rise to conceit about the fruit of once-returner, do not give rise to conceit about the fruit of non-returner, do not give rise to conceit about arhatship, do not give rise to conceit about individual enlightenment, do not give rise to conceit about the knowledge of the aspects of the path, do not give rise to conceit about unsurpassed, perfect, complete enlightenment, do not give rise to conceit about saṃsāra, and do not give rise to conceit about nirvāṇa. Then those bodhisattva great beings flourish through the six perfections and cannot be overcome by anyone.

2.­553

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who perfect the wisdom of an omniscient one. Those who have this wisdom will never be reborn in the lower realms. They will never experience being impoverished, destitute, or worn-out. As for their corporeal form,228 they will not acquire a body that is disparaged in the worlds of humans, gods, or asuras.”

2.­554

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, if bodhisattva great beings are endowed with such wisdom, whereby they would never be reborn into the lower realms of existence, never experience being impoverished, destitute, or worn-out, and never have a corporeal form that is disparaged in the worlds of gods, humans, or asuras, what is that wisdom of an omniscient one?”

T3808
2.­555

“Śāradvatīputra,” replied the Blessed One, “if bodhisattva great beings are endowed with that wisdom, in the world systems of the eastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, [F.174.a] and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

T3808
2.­556

“If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the southern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the western direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the northern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate northeastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. [F.174.b] They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate southeastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate southwestern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems of the intermediate northwestern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, in the world systems in the direction of the nadir, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. If bodhisattva great beings are endowed with that transcendental knowledge, [F.175.a] in the world systems in the direction of the zenith, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and perfectly complete buddhas as numerous as the grains of sand of the river Gaṅgā. They will listen to the Dharma and perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

2.­557

“Bodhisattva great beings endowed with that transcendental knowledge do not develop notions of the Buddha, do not develop notions of the Dharma, do not develop notions of the Saṅgha, do not develop notions of the śrāvakas, do not develop notions of the pratyekabuddhas, do not develop notions of the bodhisattvas, do not develop notions of the buddhas, do not develop notions of self, do not develop notions of others, and do not develop notions of the buddhafields.

2.­559

“They cultivate the emptiness of internal phenomena, but do not apprehend the emptiness of internal phenomena. They cultivate the emptiness of external phenomena, but do not apprehend the emptiness of external phenomena. They cultivate the emptiness of external and internal phenomena, but do not apprehend the emptiness of external and internal phenomena. They cultivate the emptiness of emptiness, but do not apprehend the emptiness of emptiness. They cultivate the emptiness of great extent, but [F.175.b] do not apprehend the emptiness of great extent. They cultivate the emptiness of ultimate reality, but do not apprehend the emptiness of ultimate reality. They cultivate the emptiness of conditioned phenomena, but do not apprehend the emptiness of conditioned phenomena. They cultivate the emptiness of unconditioned phenomena, but do not apprehend the emptiness of unconditioned phenomena. They cultivate the emptiness of the unlimited, but do not apprehend the emptiness of the unlimited. They cultivate the emptiness of that which has neither beginning nor end, but do not apprehend the emptiness of that which has neither beginning nor end. They cultivate the emptiness of nonexclusion, but do not apprehend the emptiness of nonexclusion. They cultivate the emptiness of inherent nature, but do not apprehend the emptiness of inherent nature. They cultivate the emptiness of all phenomena, but do not apprehend the emptiness of all phenomena. They cultivate the emptiness of intrinsic defining characteristics, but do not apprehend the emptiness of intrinsic defining characteristics. They cultivate the emptiness of that which cannot be apprehended, but do not apprehend the emptiness of that which cannot be apprehended. They cultivate the emptiness of nonentities, but do not apprehend the emptiness of nonentities. They cultivate the emptiness of essential nature, but do not apprehend the emptiness of essential nature. They cultivate the emptiness of an essential nature of nonentities, but do not apprehend the emptiness of an essential nature of nonentities.

2.­560

“They cultivate the four applications of mindfulness, but do not apprehend the applications of mindfulness. They cultivate the four correct exertions, but do not apprehend the correct exertions. They cultivate the four supports for miraculous ability, but do not apprehend the supports for miraculous ability. They cultivate the five faculties, but do not apprehend the faculties. They cultivate the five powers, but do not apprehend the powers. They cultivate the seven branches of enlightenment, but do not apprehend the branches of enlightenment. They cultivate the noble eightfold path, but they do not apprehend the noble eightfold path.

2.­561

“They cultivate the truths of the noble ones, but do not apprehend [F.176.a] the truths of the noble ones. They cultivate the meditative concentrations, but do not apprehend the meditative concentrations. They cultivate the immeasurable attitudes, but do not apprehend the immeasurable attitudes. They cultivate the formless absorptions, but do not apprehend the formless absorptions. They cultivate the eight liberations, but do not apprehend the liberations. They cultivate the nine serial steps of meditative absorption, but do not apprehend the serial steps of meditative absorption. They cultivate emptiness, but they do not apprehend emptiness. They cultivate signlessness, but they do not apprehend signlessness. They cultivate wishlessness, but they do not apprehend wishlessness. They cultivate the extrasensory powers, but they do not apprehend the extrasensory powers.

2.­562

“They cultivate the meditative stabilities, but they do not apprehend the meditative stabilities. They cultivate the gateways of the dhāraṇīs, but they do not apprehend the gateways of the dhāraṇīs. They cultivate the ten powers of the tathāgatas, but they do not apprehend the powers of the tathāgatas. They cultivate the four fearlessnesses, but they do not apprehend the fearlessnesses. They cultivate the four kinds of exact knowledge, but they do not apprehend the kinds of exact knowledge. They cultivate great loving kindness, but they do not apprehend great loving kindness. They cultivate great compassion, but they do not apprehend great compassion. They cultivate the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas.

2.­563

“They cultivate the fruit of entering the stream, but they do not apprehend the fruit of entering the stream. They cultivate the fruit of once-returner, but they do not apprehend the fruit of once-returner. They cultivate the fruit of non-returner, but they do not apprehend the fruit of non-returner. They cultivate arhatship, but they do not apprehend arhatship. [F.176.b] They cultivate individual enlightenment, but they do not apprehend individual enlightenment. They cultivate the knowledge of the aspects of the path, but they do not apprehend the knowledge of the aspects of the path. They cultivate all-aspect omniscience, but they do not apprehend all-aspect omniscience. They cultivate the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas.

2.­564

“This, Śāradvatīputra, is the transcendental knowledge of bodhisattva great beings. Bodhisattva great beings who are endowed with this transcendental knowledge perfect all the qualities of the buddhas, but they do not observe all the qualities of the buddhas.

2.­565

“Śāradvatīputra, thus there are also bodhisattva great beings who acquire and refine the five eyes when they practice the perfection of wisdom. If you ask what the five are, they are the eyes of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of a buddha.”

The Blessed One replied, “Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for one hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for two hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for three hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for four hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for five hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for six hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see [F.177.a] with their eyes of flesh for seven hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for eight hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for nine hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh for a thousand yojanas.

2.­567

“Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across Jambudvīpa. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across two continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across three continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a world system comprising the four great continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a thousand world systems.

2.­568

“Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a million world systems. And, Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across a great billionfold world system.229 Śāradvatīputra, these are the refined eyes of flesh of bodhisattva great beings.”

“Śāradvatīputra,” replied the Blessed One, “bodhisattvas cognize all within range of230 the divine clairvoyance of the gods of the Cāturmahā­rājika realm; bodhisattvas cognize [F.177.b] all within range of the divine clairvoyance of the gods of the Trayastriṃśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Yāma realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Tuṣita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Nirmāṇarati realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Paranirmitavaśavartin realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmakāyika realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmapurohita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahma­pariṣadya realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Mahābrahmā realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇābha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābhāsvara realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttaśubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇaśubha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubhakṛtsna realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛha realm; [F.178.a] bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttavṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇavṛha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛhatphala realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Avṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Atapa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudṛśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudarśana realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Akaniṣṭha realm.

2.­570

“Śāradvatīputra, the gods of the Cāturmahā­rājika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Trayastriṃśa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Yāma realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Tuṣita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Nirmāṇarati realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Paranirmitavaśavartin realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Brahmakāyika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahmapurohita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahma­pariṣadya realm [F.178.b] do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Mahābrahmā realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Ābha realm; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Ābhāsvara realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Śubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Śubhakṛtsna realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Vṛha realm; the gods of the Parīttavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Vṛhatphala realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Avṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Atapa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Sudṛśa realm do not cognize the divine clairvoyance of those bodhisattva [F.179.a] great beings; the gods of the Sudarśana realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Akaniṣṭha realm do not cognize the divine clairvoyance of those bodhisattva great beings.

2.­571

“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.

2.­572

“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā. [F.179.b] With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.

“This, Śāradvatīputra, is the refined eye of divine clairvoyance of bodhisattva great beings.” [B12]

“Śāradvatīputra,” replied the Blessed One, “with their refined eye of wisdom, there is nothing at all‍—conditioned or unconditioned, virtuous or nonvirtuous, basically unethical or not basically unethical, defiled or purified, mundane or supramundane, contaminated or uncontaminated‍—that bodhisattva great beings do not cognize. There is no phenomenon at all that bodhisattva great beings with their eye of wisdom have not seen, or have not heard, or of which they have not been aware, or which they have not comprehended. This, Śāradvatīputra, is the refined eye of wisdom of bodhisattva great beings.”

The Blessed One replied, “Here, Śāradvatīputra, with their refined eye of the Dharma, bodhisattva great beings know, ‘These persons are followers on account of faith; these persons are followers on account of Dharma.

2.­575

“ ‘These persons dwell in emptiness, and the five faculties of these persons will arise through the emptiness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters‍—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

2.­576

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

2.­577

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

2.­578

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.

2.­579

“ ‘These persons dwell in signlessness, and the five faculties of these persons will arise through the signlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake [F.180.b] the three fetters‍—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

2.­580

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

2.­581

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

2.­582

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.

2.­583

“ ‘These persons dwell in wishlessness, and the five faculties of these persons will arise through the wishlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters‍—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.

2.­584

“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.

2.­585

“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.

2.­586

“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.’ [F.181.a]

“This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

2.­587

“Moreover, Śāradvatīputra, bodhisattva great beings know231 that those who have understood that everything subject to origination, whatever it is, is subject to cessation will acquire the five faculties of faith and so on. This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

2.­588

“Moreover, Śāradvatīputra, with their eye of the Dharma, bodhisattva great beings know, ‘These bodhisattva great beings, having first set their mind on enlightenment, practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom, and with those as the cause gain the faculty of faith and the faculty of perseverance. With skillful means they intentionally appropriate a body,

2.­589

“ ‘These bodhisattva great beings, steadfast on account of the roots of virtuous actions, are reborn into great and lofty royal families; are reborn into great and lofty priestly families; are reborn into great and lofty householder families; are reborn among the gods of the Cāturmahā­rājika realm; are reborn among the gods of the Trayastriṃśa realm; are reborn among the gods of the Yāma realm; are reborn among the gods of the Tuṣita realm; are reborn among the gods of the Nirmāṇarati realm; and are reborn among the gods of the Paranirmitavaśavartin realm. Abiding in those realms, they will bring beings to maturity, make available to those beings all their requirements for happiness, and they will refine [F.181.b] the buddhafields, please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They will not fall to the level of the śrāvakas or to the level of the pratyekabuddhas. These bodhisattva great beings will be irreversible up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“This too, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.

2.­590

“Moreover, Śāradvatīputra, bodhisattva great beings know, ‘These bodhisattva great beings have been predicted to reach unsurpassed, perfect, complete enlightenment; these have not been predicted. These are definite; these are indefinite. These will be predicted; these will not be predicted. These are irreversible because they have attained the faculties, but those are not irreversible because they have not attained the faculties. These have perfected the extrasensory powers, while those have not perfected the extrasensory powers.

2.­591

“ ‘These bodhisattva great beings with their perfected extrasensory powers proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.

2.­592

“ ‘They proceed to the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. [F.182.a] They proceed to the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and please [F.182.b] the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.

2.­593

“ ‘These will attain the extrasensory powers, and those will not attain the extrasensory powers. These have attained the forbearance,232 and those have not attained the forbearance. These have attained the faculties, and those have not attained the faculties. The buddhafields of these bodhisattva great beings will be utterly pure and the buddhafields of those bodhisattva great beings will not be utterly pure. These bodhisattva great beings have the great aspiration and those bodhisattva great beings do not have the great aspiration.233 These have brought beings to maturity, and those have not brought beings to maturity.

2.­594

“ ‘These bodhisattva great beings are praised by the blessed lord buddhas, throughout the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, and those are not praised. These bodhisattva great beings will stand alongside234 the blessed lord buddhas, and those will not stand alongside them. Having attained enlightenment, the lifespan of these bodhisattva great beings will be infinite, and the lifespan of those will be finite. [F.183.a] The luminosity, voice, and community of monks of these bodhisattva great beings will be immeasurable, while of those they will be measurable. These bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, will have a community of bodhisattvas, and those will not. These will engage in austerities, and those will not engage in them. These are in their final rebirth,235 and those are not in their final rebirth. These will sit upon the seat of enlightenment, and those will not sit there. These bodhisattva great beings will not face Māras, and those will face Māras.’

“Like this, then, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, after the mind of enlightenment, become absorbed in the vajra-like meditative stability, and then attain all-aspect omniscience. They are endowed with the ten powers of the tathāgatas, endowed with the four fearlessnesses, endowed with the four kinds of exact knowledge, endowed with the eighteen distinct qualities of the buddhas, endowed with great loving kindness, endowed with great compassion, endowed with great empathetic joy, endowed with great equanimity, and endowed with the unobscured liberation of the buddhas.

2.­596

“This is their eye. [F.183.b] Endowed with that eye, there is nothing at all that bodhisattva great beings do not see, do not hear, do not know, or do not comprehend. This, Śāradvatīputra, is the refined eye of the buddhas of the bodhisattva great beings who have fully awakened to unsurpassed, perfect, complete enlightenment.

2.­597

“Śāradvatīputra, bodhisattva great beings who wish to refine and who want to acquire those five eyes should persevere in the six perfections.

2.­598

“If you ask why, Śāradvatīputra, it is because there are no virtuous attributes that are not gathered in the six perfections. There are no attributes of the śrāvakas, no attributes of the pratyekabuddhas, no attributes of the bodhisattvas, and no attributes of the buddhas that are not gathered in the six perfections‍—all are. Śāradvatīputra, when those who speak correctly are required to speak of that in which all virtuous attributes are gathered, they speak of the perfection of wisdom. If you ask why, Śāradvatīputra, the perfection of wisdom generates236 the five eyes. Bodhisattva great beings who train in those five eyes will fully awaken to unsurpassed, perfect, complete enlightenment.

2.­599

“Śāradvatīputra, bodhisattva great beings who practice this perfection of wisdom acquire perfection in the extrasensory powers and experience237 many facets of miraculous ability. They may even cause this mighty earth to shake. They can be one and become many. They can be many and become one. They can also experience themselves as appearing and as disappearing. With their body unobstructed they go right through walls, right through enclosures, and right through mountains, [F.184.a] as they would through the sky. They can also move through space, sitting with their legs crossed, like a bird on the wing. They also emerge up onto the earth and sink down into it, as they would do in water. They can walk on water, without sinking, as if on solid ground. They can also emit smoke and flames of fire, like a big bonfire.

2.­600

“However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands, extending their power, up to Brahmaloka, with their physical bodies. Yet, they do not give rise to conceit on account of such miraculous abilities. If you ask why, it is because those abilities are essentially empty, essentially void, and essentially nonarising, so they do not apprehend those miraculous abilities on the basis of which they might give rise to conceit.

T3808
2.­601

“Apart from focusing on omniscience, they do not entertain even just the thought of a miraculous ability or of manifesting a miraculous ability. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the facets of miraculous ability are realized.

T3808
2.­602

“Since they have the refined divine sensory element of the ears, which surpasses that of human beings, they can hear the voices of gods and humans. However, they do not give rise to conceit on account of that divine sensory element of the ears, thinking, ‘I can hear voices,’ because they do not apprehend them as ears and voices because they are essentially empty, essentially void, and essentially nonarising. Apart from focusing on omniscience, they do not entertain even just the thought of a divine sensory element of the ears. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they accomplish the knowledge of the [F.184.b] extrasensory power through which the divine sensory element of the ears is realized.

2.­603

“They can correctly cognize with their own minds the minds of other beings and the minds of other persons, exactly as they are. They correctly cognize greedy minds as greedy minds, and they correctly cognize minds free from desire as minds free from desire. They correctly cognize minds with hatred as minds with hatred, and they correctly cognize minds free from hatred as minds free from hatred. They correctly cognize minds with delusion as minds with delusion, and they correctly cognize minds free from delusion as minds free from delusion. They correctly cognize minds with craving as minds with craving, and they correctly cognize minds free from craving as minds free from craving. They correctly cognize minds with grasping as minds with grasping, and they correctly cognize minds free from grasping as minds free from grasping. They correctly cognize minds that are composed as minds that are composed, and they correctly cognize minds that are distracted as minds that are distracted. They correctly cognize minds that are circumscribed as minds that are circumscribed, and they correctly cognize minds that are expanded [F.185.a] as minds that are expanded. They correctly cognize minds that are broad as minds that are broad.238

2.­604

“They correctly cognize minds that have gotten bigger239 as minds that have gotten bigger, and they correctly cognize minds that are unlimited as minds that are unlimited. They correctly cognize minds that are in absorption as minds that are in absorption, and they correctly cognize minds that are not in absorption as minds that are not in absorption. They correctly cognize minds that are liberated as minds that are liberated, and they correctly cognize minds that are unliberated as minds that are unliberated. They correctly cognize minds that are contaminated as minds that are contaminated, and they correctly cognize minds that are uncontaminated as minds that are uncontaminated. They correctly cognize minds with a blemish as minds with a blemish, and they correctly cognize minds without a blemish as minds without a blemish. They correctly cognize minds that are surpassed as minds that are surpassed, and they correctly cognize minds that are unsurpassed as minds that are unsurpassed. Yet they do not give rise to conceit on account of this knowledge of other minds. It is thus, because the mind itself is inconceivable, so they do not give rise to the conceit [F.185.b] ‘I know.’ Because it is essentially empty, essentially void, and essentially nonarising, they do not apprehend a mind on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain either the thought of knowing minds, or even just the thought of manifesting the knowing of minds. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they manifest knowledge of the extrasensory power through which the minds and conduct of all beings are realized.

2.­605

“They manifest many facets of the knowledge of the extrasensory power through which the recollection of past lives is realized. That is to say, they may recollect one thought, or they may recollect anything from that up to a hundred thoughts.

2.­606

“They may recollect one day, or they may recollect anything from that up to a hundred days. They may recollect one month, or they may recollect anything from that up to a hundred months. They may recollect one year, or they may recollect anything from that up to a hundred years. They may recollect one eon, or they may recollect anything from that up to a hundred eons. They may recollect even many thousand eons. They may recollect even many hundred thousand eons. They may recollect even many hundred thousand ten million billion eons.

2.­607

“ ‘I was in such-and-such a place, named so-and-so, in such-and-such a lineage, with such-and-such a birth status, following such-and-such a diet, with an allotted lifespan of such-and-such a duration, living for such-and-such a length of time. Thus, having died there I was born in such-and-such places, up to, and having died there then I took birth here.’ In this way, they can recollect in many details their own past lives and those of others, along with the conditions, the reasons for them, [F.186.a] and the bad they foretell.240 Yet, they do not give rise to conceit even on account of this knowledge of the extrasensory power through which the recollection of past lives is realized, because that knowledge is not knowledge‍—it is inconceivable. They do not give rise to the conceit ‘I know.’ It is thus because it is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any knowledge on the basis of which they would give rise to conceit.

2.­608

“Apart from focusing on omniscience, they do not entertain even just a thought directed toward knowledge that recollects anything. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the recollection of past lives is realized.

2.­609

“They cognize through their refined divine eye of clairvoyance, which surpasses the vision of humans, those beings who are dying, those who are reborn, those who are beautiful, those who are ugly, those who are excellent, those who are vile, those who dwell in the lower realms, and those who dwell in blissful realms. They cognize, ‘These beings misconduct themselves physically, these misconduct themselves verbally, and these misconduct themselves mentally. They deprecate sublime beings. Due to the causes and conditions of adopting wrong views, when they have died, they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells! These beings are endowed with noble conduct of the body. They are endowed with noble conduct of speech, and they are endowed with noble conduct of the mind. They do not deprecate sublime beings. Due to the causes and conditions of adopting correct views, when they have died, they will be reborn within the blissful and exalted realms!’ So it is that they correctly cognize [F.186.b] the births and deaths of all those included within the six classes of beings in all world systems of all ten directions within the whole infinity of the realm of phenomena and the very reaches of the realm of space. Yet, they do not give rise to conceit even on that account. That is because this eye is not an eye‍—it is inconceivable.

2.­610

“They do not give rise to the conceit ‘I see.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend an eye on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain even just a thought of a divine eye of clairvoyance, or of manifesting the divine eye of clairvoyance. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the divine eye of clairvoyance is realized.

2.­611

“They manifest knowledge of the extrasensory power through which the cessation of contaminants is realized, and yet do not acquire the level of the śrāvakas or the level of the pratyekabuddhas. Nor do they see anything at all that would become unsurpassed, perfect, complete enlightenment.

2.­612

“With that extrasensory power, having attained the vajra-like meditative stability, they abandon all the propensities for afflicted mental states that cause linking up. Yet they do not give rise to conceit even on account of that extrasensory power through which the cessation of contaminants is realized, because that knowledge is not knowledge‍—it is inconceivable. They do not give rise to the conceit ‘I know.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any such extrasensory power realizing knowledge of the extinction of contaminants, on the basis of which they would give rise to conceit. Apart from [F.187.a] focusing on omniscience, they do not entertain even just a thought of a knowledge of the extinction of contaminants, or manifesting the knowledge of the extinction of contaminants.

2.­615

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of generosity, and also refine the path to all-aspect omniscience, because their minds are unattached, owing to the emptiness of the unlimited.241

T3808
2.­616

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of ethical discipline, and also refine the path to all-aspect omniscience, because they commit no offences, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of tolerance, and also refine the path to all-aspect omniscience, because they are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of perseverance, [F.187.b] and also refine the path to all-aspect omniscience, because their physical and mental perseverance is indefatigable, owing to the emptiness of the unlimited.

2.­617

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of meditative concentration, and also refine the path to all-aspect omniscience, because their minds are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, dwell in the perfection of wisdom, and also refine the path to all-aspect omniscience, because they do not apprehend thoughts of stupidity, owing to the emptiness of the unlimited. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they dwell in the six perfections and refine the path to all-aspect omniscience because they neither come nor go, and because they are without grasping, owing to the emptiness of the unlimited.

T3808
2.­618

“In that regard, generosity is designated in relation to holding on to things. Ethical discipline is designated in relation to immorality. Tolerance is designated in relation to impatience. Perseverance is designated in relation to indolence. Meditative stability is designated in relation to lack of absorption. Wisdom is designated in relation to stupidity.

T3808
2.­619

“They do not give rise to conceit, thinking, ‘I have crossed.’ They do not give rise to conceit, thinking, ‘I have not crossed.’ They do not give rise to conceit, thinking, ‘I am generous.’ They do not give rise to conceit, thinking, ‘I am not generous.’ [F.188.a] They do not give rise to conceit, thinking, ‘I have ethical discipline.’ They do not give rise to conceit, thinking, ‘I have poor discipline.’ They do not give rise to conceit, thinking, ‘My tolerance is excellent.’ They do not give rise to conceit, thinking, ‘I am angry.’ They do not give rise to conceit, thinking, ‘I am persevering.’ They do not give rise to conceit, thinking, ‘I am indolent.’ They do not give rise to conceit, thinking, ‘I am absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am not absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am wise.’ They do not give rise to conceit, thinking, ‘I am stupid.’ They do not give rise to conceit, thinking, ‘I am reviled.’ They do not give rise to conceit, thinking, ‘I receive homage.’ They do not give rise to conceit, thinking, ‘I am being served.’ They do not give rise to conceit, thinking, ‘I am not being served.’

T3808
2.­620

“If you ask why, Śāradvatīputra, it is because something that has not arisen does not give rise to conceit, thinking, ‘I am reviled.’ It does not give rise to conceit, thinking, ‘I receive homage.’ It does not give rise to conceit, thinking, ‘I am being served.’ It does not give rise to conceit, thinking, ‘I am not being served.’ If you ask why, Śāradvatīputra, it is because the perfection of wisdom cuts off the arising of all conceit.

T3808
2.­621

“In this regard, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, whatever good qualities they possess are not found in any śrāvakas or pratyekabuddhas. When they have perfected those good qualities, they also bring beings to maturity, refine the buddhafields, and also attain all-aspect omniscience.

2.­622

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they set their minds, in regard to all beings, [F.188.b] on the fact that they are the same, and having set their minds on the fact that all beings are the same, they will acquire sameness with respect to all phenomena. After they have acquired sameness with respect to all phenomena, they will establish all beings in sameness with respect to all phenomena. In this very life they become a pleasure to the blessed lord buddhas and dear242 to them; they also become a pleasure to all bodhisattvas, all śrāvakas, and all pratyekabuddhas and dear to them all. Wherever they are reborn, their eyes will never behold unpleasant sights. Their ears will not hear unpleasant sounds. Their noses will not smell unpleasant odors. Their tongues will not savor unpleasant tastes. Their bodies will not touch unpleasant tangibles. Their mental faculties will not experience unpleasant mental phenomena. Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom in that manner are not lacking in what is necessary for unsurpassed, perfect, complete enlightenment.”

T3808
2.­623

While this teaching of the perfection of wisdom was being revealed, three hundred monks presented as an offering to the Blessed One their outer robes being properly worn,243 and set their minds on unsurpassed, perfect, complete enlightenment. Thereupon, the Blessed One smiled on that occasion, knowing the aspirations of those monks.

2.­624

Then the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?” [F.189.a]

2.­625

The Blessed One said to the venerable Ānanda, “Ānanda, when sixty-one eons have passed, during the eon called Starlike these three hundred monks will all appear in the world as tathāgatas, arhats, perfectly complete buddhas named Mahāśrī.244 Having died here, they will be reborn in the buddhafield of the tathāgata, arhat, perfectly complete Buddha Akṣobhya.245 Sixty thousand gods who frequent the realm of desire will also set their minds on unsurpassed, perfect, complete enlightenment, and they will also please the tathāgata, arhat, perfectly complete Buddha Maitreya. Right there they will go forth to homelessness and adopt chaste conduct. The tathāgata Maitreya too will prophesy their unsurpassed, perfect, complete enlightenment.”

2.­626

Then, through the power of the Buddha, the four assemblies who were present on that occasion beheld ten thousand buddhas in the eastern direction, beheld ten thousand buddhas in the southern direction, beheld ten thousand buddhas in the western direction, beheld ten thousand buddhas in the northern direction, beheld ten thousand buddhas in the intermediate northeastern direction, beheld ten thousand buddhas in the intermediate southeastern direction, beheld ten thousand buddhas in the intermediate southwestern direction, beheld ten thousand buddhas in the intermediate northwestern direction, beheld ten thousand buddhas in the direction of the nadir, and beheld ten thousand buddhas in the direction of the zenith. [F.189.b]

2.­627

Those attributes that are seen arrayed in the buddhafields of those blessed lord buddhas in those world systems are arrays of good qualities of buddhafields that are not seen in this world system of Patient Endurance. Ten thousand living beings in that assembly then made the following aspirational vow: “We should engage in the work that, when the work has been done, leads to our taking birth in those buddhafields.”246

2.­628

Then the Blessed One, aware of the aspiration of those children of good families, smiled. The venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

2.­629

The Blessed One then asked, “Ānanda, do you see these ten thousand living beings?”

“I see them, Blessed One,” he replied.

2.­630

“Ānanda,” said the Blessed One, “when these ten thousand living beings have passed away from here, they will be reborn in those buddhafields and will never be separated from the tathāgatas, arhats, perfectly complete buddhas. In the future, they will all emerge in the world as tathāgatas, arhats, perfectly complete buddhas named Vyūharāja.”

2.­631

Then the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, and a multitude of other monks, all of whom had extrasensory powers, [F.190.a] as well as a multitude of bodhisattva great beings, and a multitude of monks, nuns, laymen, and laywomen, all addressed the Blessed One:

2.­632

“Blessed Lord, this perfection of wisdom is the great perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the vast perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the sacred perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the best perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfect perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the supreme perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the excellent perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the noble perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unsurpassed perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is [F.190.b] the unrivaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unequaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfection of bodhisattva great beings that is equal to the unequaled. Blessed Lord, this perfection of wisdom is the unparalleled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the incomparable perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the bodhisattva great beings’ perfection of space.

2.­634

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have bestowed, are bestowing, and will bestow a gift that is equal to the unequaled. On account of that,248 they have perfected, are perfecting, and will perfect generosity that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­635

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have maintained, are maintaining, and will maintain ethical discipline that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect ethical discipline that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­636

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate tolerance that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect tolerance that is equal to the unequaled. On account of that, they have acquired, are acquiring, [F.191.b] and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­637

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have undertaken, are undertaking, and will undertake perseverance that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect perseverance that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­638

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have developed, are developing, and will develop meditative concentration that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect meditative concentration that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­639

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate wisdom [F.192.a] that is equal to the unequaled. On account of that, they have perfected, are perfecting, and will perfect wisdom that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled‍—unsurpassed, perfect, complete enlightenment.

2.­640

“The Blessed Lord, too, through practicing just this perfection of wisdom also acquired physical forms equal to the unequaled; acquired feelings equal to the unequaled; acquired perceptions equal to the unequaled; acquired formative predispositions equal to the unequaled; and acquired consciousness equal to the unequaled. Having fully awakened to an enlightenment that is equal to the unequaled, you turned the wheel of the Dharma equal to the unequaled.

2.­641

“Through practicing this perfection of wisdom, the blessed lord buddhas of the past also have acquired physical forms that are equal to the unequaled; have acquired feelings equal to the unequaled; have acquired perceptions equal to the unequaled; have acquired formative predispositions equal to the unequaled; and have acquired consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they have turned the wheel of the Dharma that is equal to the unequaled. Through practicing this perfection of wisdom, the blessed lord buddhas of the future also will acquire physical forms that are equal to the unequaled; will acquire [F.192.b] feelings equal to the unequaled; will acquire perceptions equal to the unequaled; will acquire formative predispositions equal to the unequaled; and will acquire consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they will turn the wheel of the Dharma that is equal to the unequaled. Through practicing this perfection of wisdom, the blessed lord buddhas of the present also are acquiring physical forms that are equal to the unequaled; are acquiring feelings equal to the unequaled; are acquiring perceptions equal to the unequaled; are acquiring formative predispositions equal to the unequaled; and are acquiring consciousness equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, they are turning the wheel of the Dharma that is equal to the unequaled.

2.­642

“Blessed Lord, since this is the case, bodhisattva great beings who want to perfect all attributes should make an effort at the perfection of wisdom. Blessed Lord, bodhisattva great beings who practice this perfection of wisdom are rightly paid homage by the world with its gods, humans, and asuras.”

2.­643

All those great śrāvakas, and all those bodhisattva great beings, having spoken thus, the Blessed One said to them, “Children of good family, it is so! It is so! It is just as you have said! Those bodhisattva great beings who practice this perfection of wisdom deserve to be paid homage by the world with its gods, humans, and asuras.

2.­644

“If you ask [F.193.a] why, it is because it is thanks to bodhisattva great beings that the world of humans becomes manifest in the world, that the world of gods becomes manifest in the world, that great and lofty royal families become manifest in the world, that great and lofty priestly families become manifest in the world, that great and lofty royal families become manifest in the world, and that wheel-turning emperors become manifest in the world; that the gods of the Cāturmahā­rājika realm become manifest in the world, that the gods of the Trayastriṃśa realm become manifest in the world, that the gods of the Yāma realm become manifest in the world, that the gods of the Tuṣita realm become manifest in the world, that the gods of the Nirmāṇarati realm become manifest in the world, and that the gods of the Paranirmitavaśavartin realm become manifest in the world; that the gods of the Brahmakāyika realm become manifest in the world, that the gods of the Brahmapurohita realm become manifest in the world, that the gods of the Brahma­pariṣadya realm become manifest in the world, and that the gods of the Mahābrahmā realm become manifest in the world; that the gods of the Ābha realm become manifest in the world, that the gods of the Parīttābha realm become manifest in the world, that the gods of the Apramāṇābha realm become manifest in the world, and that the gods of the Ābhāsvara realm become manifest in the world; that the gods of the Śubha gods realm in the world, that the gods of the Parīttaśubha realm become manifest in the world, that the gods of the Apramāṇaśubha realm become manifest in the world, and that the gods of the Śubhakṛtsna realm become manifest in the world; that the gods of the Vṛha realm become manifest in the world, that the gods of the Parīttavṛha realm become manifest in the world, that the gods of the Apramāṇavṛha realm become manifest [F.193.b] in the world, and that the gods of the Vṛhatphala realm become manifest in the world; that the gods of the Avṛha realm become manifest in the world, that the gods of the Atapa realm become manifest in the world, that the gods of the Sudṛśa realm become manifest in the world, that the gods of the Sudarśana realm become manifest in the world, and that the gods of the Akaniṣṭha realm become manifest in the world; and that those entering the stream become manifest in the world, that once-returners become manifest in the world, that non-returners become manifest in the world, that arhats become manifest in the world, that pratyekabuddhas become manifest in the world, that bodhisattvas become manifest in the world; and that the tathāgatas, arhats, perfectly complete buddhas become manifest in the world. Children of good family, it is thanks to bodhisattva great beings that food, drink, vehicles, clothing, bedding, houses, sustenance, jewels, pearls, beryl,249 conch, quartz, coral, gold, and silver also become manifest in the world. Children of good family, all the necessities for the happiness of beings, be they for the human condition, those which work as materials for the gods, or for the happiness of perfect separation,250 all these, too, become manifest in the world thanks to bodhisattva great beings.

2.­645

“If you ask why, O noble children, when bodhisattva great beings practice the conduct of a bodhisattva, they dwell in the six perfections. They themselves practice generosity and they also connect others with generosity. They themselves maintain ethical discipline and they also connect others with ethical discipline. They themselves cultivate [F.194.a] tolerance and they also connect others with tolerance. They themselves undertake perseverance and they also connect others with perseverance. They themselves develop meditative concentration, and they also connect others in meditative concentration. They themselves cultivate wisdom, and they also connect others with the cultivation of wisdom. It is thanks to bodhisattva great beings that beings practice the six perfections. Through practicing the six perfections, they will attain all mundane and supramundane excellences. So it is, children of good family, that bodhisattva great beings have set out for the benefit and happiness of all beings.”

2.­646

Thereupon the Blessed One extended his tongue from his mouth, covering this great billionfold world system. Then, manifold lights of many diverse colors issued forth from his tongue, and, having issued forth, they permeated the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems [F.194.b] of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity; permeated the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, with great luminosity; and permeated the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, with great luminosity.

2.­647

Then, when the bodhisattva great beings of those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­648

Those blessed lord buddhas replied, “O children of good family, in the western direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­649

Then, when the bodhisattva great beings of those world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­650

Those blessed lord buddhas replied, “O children of good family, in the northern direction from here, there is a world system called Patient Endurance. There, the tathāgata, [F.195.a] arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­651

Then, when the bodhisattva great beings of those world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­652

Those blessed lord buddhas replied, “O children of good family, in the eastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­653

Then, when the bodhisattva great beings of those world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­654

Those blessed lord buddhas replied, “O children of good family, in the southern direction from here, [F.195.b] there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­655

Then, when the bodhisattva great beings of those world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­656

Those blessed lord buddhas replied, “O children of good family, in the intermediate southwestern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­657

Then, when the bodhisattva great beings of those world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?” [F.196.a]

2.­658

Those blessed lord buddhas replied, “O children of good family, in the intermediate northwestern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue faculty from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­659

Then, when the bodhisattva great beings of those world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­660

Those blessed lord buddhas replied, “O children of good family, in the intermediate northeastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­661

Then, when the bodhisattva great beings of those world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these [F.196.b] world systems to be filled with great light in this manner?”

2.­662

Those blessed lord buddhas replied, “O children of good family, in the intermediate southeastern direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­663

Then, when the bodhisattva great beings of those world systems in the direction of the nadir from here, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­664

Those blessed lord buddhas replied, “O children of good family, in the direction of the zenith from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­665

Then, when the bodhisattva great beings of those world systems in the direction of the zenith from here, numerous as the grains of sand of the river Gaṅgā, saw that diffusion of light, they asked the blessed lord buddhas of their respective [F.197.a] buddhafields, “Blessed Lord, whose power is this that causes these world systems to be filled with great light in this manner?”

2.­666

Those blessed lord buddhas replied, “O children of good family, in the direction of the nadir from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, perfectly complete buddha named Śākyamuni resides. Extending the tongue from his mouth, he has suffused these world systems, numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

2.­667

Then those bodhisattva great beings said to those blessed lord buddhas, “Blessed Lord, since that is the case, we too should go to see that blessed lord, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, to pay homage to him and venerate him, and also to see those bodhisattva great beings who have assembled from the ten directions, and to listen to the perfection of wisdom.”

Those blessed lord buddhas replied, “Go then, you children of good family, if you feel it is timely.”

2.­668

Those bodhisattva great beings then bowed their heads toward the feet of the tathāgatas, arhats, perfectly complete buddhas, and circumambulated them, keeping them to their right, seven times. From the ten directions they brought many parasols, victory banners, and flags of the gods; flowers, garlands, perfumes, unguents, robes, golden flowers, [F.197.b] silver flowers, and so on; and approached the place where the blessed one, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, was seated, with much singing and music, drums and cymbals.

2.­669

Then the gods of the Cāturmahā­rājika realm, and the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, Vṛha, Parīttavṛha, Apramāṇavṛha and Vṛhatphala realms, as well as the gods of the Śuddhāvāsa Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha realms, also brought many divine flowers, garlands, perfumes, unguents, incense, and powders; divine blue lotuses, lotuses, red lotuses, and white lotuses; and divine mandārava, big mandārava, keśara flowers, and tamāla leaves,251 and approached the place where the blessed one, the tathāgata, arhat, perfectly complete Buddha Śākyamuni, was seated. There those bodhisattva great beings and those gods sprinkled and scattered over the Blessed One, the tathāgata, arhat, perfectly complete Buddha Śākyamuni those flowers, garlands, perfumes, unguents, incense, powders, robes, parasols, victory banners, and flags of the gods. Those flowers and so on, having ascended into the sky over that great billionfold world system, remained there, a mansion of flowers, square in shape, with four pillars, equidimensional, [F.198.a] perfectly proportioned, delightful, and pleasant.

2.­670

Thereupon, within that assembly, many hundreds of thousands of a hundred million billion living beings rose from their seats, placed the palms of their hands together, bowed toward the place where the Blessed One was seated, and made the following aspirational vow in the presence of the Blessed One: “Blessed Lord, in the future, may we too obtain all aspects of the attributes such as these that the tathāgata, arhat, perfectly complete buddha has obtained. May we too convene a saṅgha of śrāvakas such as this. May we too teach the Dharma in an assembly like this, just as the Tathāgata is demonstrating the Dharma here at the present time.”

2.­671

Then the Blessed One, aware of the aspirational vow of those children of good families, and aware of their acceptance that phenomena are nonarising, do not cease, do not occasion anything, and do not appear, smiled.

2.­672

Thereupon, the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground, and, placing his hands together in the gesture of homage to the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

2.­673

The Blessed One replied, “Ānanda, a hundred billion trillion living beings in this assembly have attained the acceptance that phenomena are nonarising. In the future, when sixty-eight ten million eons have passed, during the eon called Puṣpākara, they will all become manifest in the world as tathāgatas, arhats, perfectly complete buddhas [F.198.b] named abhibodhyaṅga­puṣpa.”

2.­674

This completes the second chapter, “Śāriputra,” from The Perfection of Wisdom in One Hundred Thousand Lines. [B13]

ab.

Abbreviations

Bṭ1 Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śata­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Bṭ3 Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa-sāhasrikā­prajñā­pāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
C Choné (co ne) Kangyur and Tengyur.
D Degé (sde dge) Kangyur and Tengyur.
Edg Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953.
Eight Thousand Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Ghoṣa Ghoṣa, Pratāpachandra, ed. Śata­sāhasrikā Prajñā­pāramitā. Asiatic Society of Bengal. Calcutta, 1902–14.
Gilgit Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995.
K Peking (pe cing) 1684/1692 Kangyur
LSPW Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984.
MDPL Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
MW Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Mppś Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980.
Mppś English Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Mvy Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a.
N Narthang (snar thang) Kangyur and Tengyur.
PSP Pañca­viṃśati­sāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
S Stok Palace (stog pho brang bris ma) Kangyur.
Skt Sanskrit.
Tib Tibetan.
Toh Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934.
Z Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.
le’u brgyad ma shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number.
b.

Bibliography

Primary Sources in Tibetan and Sanskrit

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25: (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a.

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 14–25.

Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, folios 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñā­pāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (Gilgit manuscript folios 202.a.5–205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñā­pāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Secondary References in Tibetan and Sanskrit

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 26–28.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañca­viṃśati­sāhasrikā Prajñā­pāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Aṣṭasāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references (for chapters 73–75): {Va.nn}

Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54), pp. 627–1439, and vol. 55, pp. 2–550.

Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Alaksha Tendar (a lag sha bstan dar). shes rab snying po’i ’grel pa don gsal nor bu’i ’od. sku ’bum: sku ’bum byams pa gling. http://purl.bdrc.io/resource/W7303. [BDRC bdr:W7303]. For translation see Lopez 1988.

Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. BDRC MW1CZ1041 (scanned dbu med MS from Drépung) and MW00EGS1017426 (modern computerized version).

Dolpopa (dol po pa shes rab rgyal mtshan). ’bum rdzogs ldan lugs kyi bshad pa. Jo nang dpe tshogs 43. Beijing: mi rigs dpe skrun khang, 2014. http://purl.bdrc.io/resource/W8LS18973 . [BDRC bdr:W8LS18973].

Karma Chakmé (gnas mdo karma chags med). yum chen mo shes rab kyi pha rol tu phyin pa’i ’bum tig. In gsung ’bum karma chags med (gnas mdo dpe rnying nyams gso khang), 34:223–50. [nang chen rdzong]: gnas mdo gsang sngags chos ’phel gling gi dpe rnying nyams gso khang, 2010. http://purl.bdrc.io/resource/MW1KG8321_A2E762 . [BDRC bdr:MW1KG8321_A2E762].

Kongtrül Lodrö Thaye (kong sprul blo gros mtha’ yas / yon tan rgya mtsho). shes bya kun khyab [“The Treasury of Knowledge”]. Beijing: Mi rigs dpe skrun khang, 2002. Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here is Ngawang Zangpo 2010 (Books 2, 3, and 4).

Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]

Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.

Olkha Lelung Lobsang Trinlé (’ol kha / dga’ sle lung blo bzang ’phrin las). Narthang Catalog (Detailed). bka’ ’gyur rin po che’i gsung par srid gsum rgyan gcig rdzu ’phrul shing rta’i dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig. Scans in: Narthang Kangyur (snar thang bka’ ’gyur), vol. 102, pp. 663–909. Buddhist Digital Resource Center (BDRC), http://purl.bdrc.io/resource/W22703 [BDRC bdr:W22703]. Transcribed in: bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 106, pp. 71–306.

Rongtönpa (rong ston shes bya kun rig). sher phyin ’bum TIk. Manduwala, Dehra Dun: Luding Ladrang, Pal Ewam Chodan Ngorpa Centre, 1985. http://purl.bdrc.io/resource/W1KG11807. [BDRC bdr:W1KG11807]. For translation see Martin 2012.

Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).

Secondary References in English and Other Languages

Almogi, Orna. “The Old sNar thang Tibetan Buddhist Canon Revisited, with Special Reference to dBus pa blo gsal’s bsTan ’gyur Catalogue.” Revue d’Etudes Tibétaines 58 (April 2021): 167–207. hal-03213584

Bongard-Levin, G. M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19–60.

Brunnhölzl, Karl (2010). Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.

‍—‍—‍—‍—(2012). Groundless Paths: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Nyingma Tradition. Ithaca: Snow Lion, 2012.

Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.

Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.

Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.

‍—‍—‍—‍—trans. (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.

‍—‍—‍—‍—trans. (1973b). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.

‍—‍—‍—‍—(1974). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 70 to 82 corresponding to the 6th, 7th, and 8th Abhisamayas. SOR 46. Rome: ISMEO, 1974.

‍—‍—‍—‍—(1975). The Large Sūtra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.

‍—‍—‍—‍—(1978). The Prajñāpāramitā Literature (Second edition). Tokyo: The Reiyukai, 1978.

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.

Dharmachakra Translation Committee, trans. (2019a). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍— (2019b). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍—‍— (trans.) (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. Book 6, Parts 1–2 of Jamgön Kongtrul, The Treasury of Knowledge. Boston: Snow Lion, 2012.

Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.

Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.

‍—‍—‍—‍—(2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.

Ghoṣa, Pratāpacandra, ed. Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Herrmann-Pfandt, Adelheid. Die Lhan Kar Ma: Ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte, Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Hinüber, O. von. “Sieben Goldblätter einer Pañca-viṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura.” NAWG 7 (1983): 189–207.

Kimura, Takayasu, ed. Śatasāhasrikā Prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available as e-text (see links) on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

‍—‍—‍—‍— (ed.). Pañca­viṃśati­sāhasrikā Prajñā-pāramitā, I–VIII, 6 vols. Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.

Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñā­pāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.

Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.

‍—‍—‍— (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahā­prajñā­pāramitā­śāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.

Martin [Yerushalmi], Dan. “1,200-year-old Perfection of Wisdom Uncovered in Drepung.” Tibeto-Logic (blog). Posted July 7, 2012.

Negi, J.S., ed. Tibetan Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.

Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.

Ngawang Zangpo, trans. Jamgön Kongtrul, The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. Ithaca, NY: Snow Lion Publications, 2010.

Nishioka Soshū. “An Index to the Catalog Section of Bu ston’s Chronicle of Buddhism, I, II, III [in Japanese],” Tōkyō daigaku bungakubu bunka kōryū kenkyū shisetsu kenkyū kiyō 4 (1980): 61–92; 5 (1981): 43–94; 6 (1983): 47–201.

Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Patrul Rinpoche. Kunzang Lama’i Shelung: The Words of My Perfect Teacher. Translated by the Padmakara Translation Group. Revised second edition, 1998. London: International Sacred Literature Trust and Sage Altamira, 1994–98.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data: Recent Advances In Buddhist Manuscript Research, Edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichischen Akademie der Wissenschaften.

‍—‍—‍—‍—(2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville, MA: Wisdom Publications.

Schaeffer, Kurtis L., and Leonard W. J. van der Kuijp. An Early Tibetan Survey of Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi ’od of Bcom ldan ral gri. Harvard Oriental Series. Cambridge and London: Harvard University Press, 2009.

van Schaik, Sam. “The Tibetan Dunhuang Manuscripts in China.” Bulletin of the School of Oriental and African Studies, University of London vol. 65, no.1, 2002: 129–139.

Sparham, Gareth, trans. (2006–2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.

‍—‍—‍—‍—(2022a), trans. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, Toh 10). 84000: Translating the Words of the Buddha.

‍—‍—‍—‍—(2022b), trans. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Ārya­śata­sāhasrikā­pañcaviṃśati­sāhasrikāṣṭādaśa­sāhasrikā­prajñā­pāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Stein, Lisa, and Ngawang Zangpo, trans. Butön’s History of Buddhism: In India and its Spread to Tibet, A Treasury of Priceless Scripture. Boston: Snow Lion, 2013.

Suzuki Kenta & Nagashima Jundo. “The Dunhuang Manuscript of the Larger Prajñāpāramitā.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, vol. III/2, edited by S. Karashima, J. Nagashima & K. Wille: 593–821. Tokyo, 2015.

van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston Rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines, no. 25 (April 2013): 115–93.

Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University.

‍—‍—‍—‍—(2015). “Prajñāpāramitā Sūtras.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan Silk. Leiden: Brill.

‍—‍—‍—‍—(2021). The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā: Patterns of Textual Variation in Mahāyāna Sūtra Literature. Numata Center for Buddhist Studies: Hamburg Buddhist Studies 14, edited by Michael Radich and Jonathan Silk. Bochum / Freiburg: Projekt Verlag, 2021.

Table of Contents

Search this text

Spotted a mistake?

Please use the contact form provided to suggest a correction.

How to cite this text

The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh8/UT22084-014-001-chapter-2.Copy
84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh8/UT22084-014-001-chapter-2.Copy
84000. (2024) The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh8/UT22084-014-001-chapter-2.Copy
Sponsor Translation