The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 5
Toh 8
Degé Kangyur, (’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 (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
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Table of Contents
Summary
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.
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.
Acknowledgements
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.
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
Chapter 5
The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?278
“Thus, Blessed Lord, without apprehending and without finding any increase or decrease in any phenomenon, it would indeed be regrettable if I were to cause a bodhisattva or a perfection of wisdom to increase or decrease as mere names.
“Blessed Lord, even those names are unstable, intangible, and powerless.279 Why? Since those names do not exist, therefore those names are unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether physical forms increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether physical forms increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name physical forms is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I [F.333.b] do not apprehend and do not observe whether feelings increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether perceptions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether perceptions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name perceptions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether formative predispositions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether formative predispositions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether consciousness increases or decreases, [F.334.a] so, Blessed Lord, since I thus do not apprehend and do not observe whether consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eyes increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eyes increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name eyes is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the ears increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the ears increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name ears is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the nose increases or decreases, so, [F.334.b] Blessed Lord, since I thus do not apprehend and do not observe whether the nose increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nose is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the tongue increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the tongue increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name tongue is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the body increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the body increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name body is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the mental faculty increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the mental faculty increases or decreases, [F.335.a] what could I designate by the name bodhisattva? Blessed Lord, even that name mental faculty is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether sights increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether sights increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sights is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether sounds increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether sounds increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sounds is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether odors increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether odors increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name odors is unstable, [F.335.b] intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether tastes increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether tastes increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name tastes is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether tangibles increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether tangibles increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name tangibles is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mental phenomena increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether mental phenomena increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name mental phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, [F.336.a] and powerless.
“Blessed Lord, I do not apprehend and do not observe whether visual consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether visual consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name visual consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether auditory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether auditory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name auditory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether olfactory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether olfactory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name olfactory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, [F.336.b] therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether gustatory consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether gustatory consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name gustatory consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether tactile consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether tactile consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name tactile consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mental consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mental consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mental consciousness [F.337.a] is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether visually compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether visually compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name visually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether aurally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether aurally compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name aurally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether nasally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether nasally compounded sensory contact increases or decreases, [F.337.b] what could I designate by the name bodhisattva? Blessed Lord, even that name nasally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether lingually compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether lingually compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name lingually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether corporeally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether corporeally compounded sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name corporeally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mentally compounded sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mentally compounded sensory contact increases or decreases, [F.338.a] what could I designate by the name bodhisattva? Blessed Lord, even that name mentally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by visually compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by visually compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by visually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by aurally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by aurally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by aurally compounded sensory contact is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by nasally compounded sensory contact [F.338.b] increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by nasally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by nasally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by lingually compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by lingually compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by lingually compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by corporeally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by corporeally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by corporeally compounded sensory contact is unstable, intangible, and powerless. Why? [F.339.a] Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether feelings conditioned by mentally compounded sensory contact increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether feelings conditioned by mentally compounded sensory contact increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name feelings conditioned by mentally compounded sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the earth element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the earth element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name earth element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the water element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the water element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name water element is unstable, intangible, [F.339.b] and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the fire element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the fire element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name fire element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the wind element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the wind element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name wind element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the space element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the space element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name space element is unstable, intangible, and powerless. Why? Since that name does not exist, [F.340.a] therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the consciousness element increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the consciousness element increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness element is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether ignorance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether ignorance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name ignorance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether formative predispositions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether formative predispositions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name [F.340.b] is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether consciousness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether name and form increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether name and form increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name name and form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the six sense fields increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the six sense fields increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name six sense fields is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
Blessed Lord, I [F.341.a] do not apprehend and do not observe whether sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether sensory contact increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether sensation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether sensation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name sensation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether craving increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether craving increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name craving is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether grasping increases or decreases, so, Blessed Lord, since I thus do not apprehend [F.341.b] and do not observe whether grasping increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name grasping is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the rebirth process increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the rebirth process increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name the rebirth process is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether birth increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether birth increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name birth is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether aging and death increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether aging and death increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, [F.342.a] even that name aging and death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of ignorance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of ignorance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name the cessation of ignorance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of formative predispositions increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of formative predispositions increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of formative predispositions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of consciousness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of consciousness increases or decreases, what could I designate [F.342.b] by the name bodhisattva? Blessed Lord, even that name cessation of consciousness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of name and form increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of name and form increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of name and form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of the six sense fields increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of the six sense fields increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of the six sense fields is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of sensory contact increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of sensory contact [F.343.a] increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of sensory contact is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of sensation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of sensation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of sensation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of craving increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of craving increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of craving is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of grasping increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of grasping [F.343.b] increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of grasping is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of the rebirth process increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of the rebirth process increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of the rebirth process is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of birth increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of birth increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of birth is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the cessation of aging and death increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the cessation of aging and death increases or decreases, [F.344.a] what could I designate by the name bodhisattva? Blessed Lord, even that name cessation of aging and death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether desire increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether desire increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name desire is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether hatred increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether hatred increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name hatred is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether delusion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether delusion increases or decreases, what could I designate by the name bodhisattva? [F.344.b] Blessed Lord, even that name delusion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the sixty-two mistaken views increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the sixty-two mistaken views increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name sixty-two mistaken views is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the self increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the self increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name self is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a being increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a being increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name being is unstable, intangible, and powerless. [F.345.a] Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a life form increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a life form increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name life form is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a living being increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a living being increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name living being is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether life increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether life increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name life is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. [F.345.b]
“Blessed Lord, I do not apprehend and do not observe whether an individual increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an individual increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name individual is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a person increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a person increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name person is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether one born of Manu increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether one born of Manu increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name one born of Manu is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. [F.346.a]
“Blessed Lord, I do not apprehend and do not observe whether a child of Manu increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a child of Manu increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name child of Manu is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether an agent increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an agent increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name an agent is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether an experiencer increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether an experiencer increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name experiencer is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe [F.346.b] whether a knower increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a knower increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name knower is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a viewer increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a viewer increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name viewer is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. [B22]
“Blessed Lord, I do not apprehend and do not observe whether the perfection of generosity increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of generosity increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of generosity is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, [F.347.a] and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the perfection of ethical discipline increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of ethical discipline increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of ethical discipline is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the perfection of tolerance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of tolerance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of tolerance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the perfection of perseverance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of perseverance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of perseverance [F.347.b] is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the perfection of meditative concentration increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of meditative concentration increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of meditative concentration is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the perfection of wisdom increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the perfection of wisdom increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name perfection of wisdom is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of internal phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of internal phenomena increases or decreases, [F.348.a] what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of internal phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of external phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of external phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of external phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of external and internal phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of external and internal phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of external and internal phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of emptiness increases or decreases, so, Blessed Lord, since I thus do not apprehend [F.348.b] and do not observe whether the emptiness of emptiness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of emptiness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of great extent increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of great extent increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of great extent is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of ultimate reality increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of ultimate reality increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of ultimate reality is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of conditioned phenomena increases or decreases, so, Blessed Lord, since I thus [F.349.a] do not apprehend and do not observe whether the emptiness of conditioned phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of conditioned phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of unconditioned phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of unconditioned phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of unconditioned phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of the unlimited increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of the unlimited increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of the unlimited is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of that which has neither beginning nor end [F.349.b] increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of that which has neither beginning nor end increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of that which has neither beginning nor end is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of nonexclusion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of nonexclusion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of nonexclusion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of inherent nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of inherent nature increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of inherent nature is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, [F.350.a] I do not apprehend and do not observe whether the emptiness of all phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of all phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of all phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of intrinsic defining characteristics increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of intrinsic defining characteristics increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of intrinsic defining characteristics is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of that which cannot be apprehended increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of that which cannot be apprehended increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of that which cannot be apprehended is unstable, intangible, and powerless. [F.350.b] Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of nonentities increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of nonentities increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of nonentities is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of essential nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of essential nature increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness of essential nature is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness of an essential nature of nonentities increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness of an essential nature of nonentities increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, [F.351.a] even that name emptiness of an essential nature of nonentities is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the applications of mindfulness increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the applications of mindfulness increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name applications of mindfulness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the correct exertions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the correct exertions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name correct exertions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the supports for miraculous ability increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe [F.351.b] whether the supports for miraculous ability increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name supports for miraculous ability is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the faculties increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the faculties increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name faculties is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the powers increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the powers increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name powers is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the branches of enlightenment increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the branches of enlightenment [F.352.a] increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name branches of enlightenment is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the noble eightfold path increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the noble eightfold path increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name noble eightfold path is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the emptiness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the emptiness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name emptiness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe [F.352.b] whether the signlessness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the signlessness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name signlessness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the wishlessness gateway to liberation increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the wishlessness gateway to liberation increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name wishlessness gateway to liberation is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the four meditative concentrations increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four meditative concentrations increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name meditative concentrations is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, [F.353.a] I do not apprehend and do not observe whether loving kindness increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether loving kindness increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name loving kindness is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether compassion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether compassion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name compassion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether empathetic joy increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether empathetic joy increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name empathetic joy is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether equanimity [F.353.b] increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether equanimity increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name equanimity is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the four formless absorptions increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four formless absorptions increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name formless absorptions is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Buddha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Buddha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Buddha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, [F.354.a] intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Dharma increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Dharma increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Dharma is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the Saṅgha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the Saṅgha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the Saṅgha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of ethical discipline increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of ethical discipline increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of ethical discipline is unstable, intangible, and powerless. Why? [F.354.b] Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of giving away increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of giving away increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of giving away is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the gods increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the gods increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the gods is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the body increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the body increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the body is unstable, intangible, [F.355.a] and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of disillusionment increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of disillusionment increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of disillusionment is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of the inhalation and exhalation of breath increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of the inhalation and exhalation of breath increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mindfulness of the inhalation and exhalation of breath is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether mindfulness of death increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether mindfulness of death increases or decreases, what could I designate by the name [F.355.b] bodhisattva? Blessed Lord, even that name mindfulness of death is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eyes of flesh increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eyes of flesh increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name eyes of flesh is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eye of divine clairvoyance increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of divine clairvoyance increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of divine clairvoyance is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eye of wisdom increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of wisdom increases or decreases, what could I designate by the name bodhisattva? [F.356.a] Blessed Lord, even that name eye of wisdom is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eye of the Dharma increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of the Dharma increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of the Dharma is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eye of a buddha increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eye of a buddha increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name eye of a buddha is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the six extrasensory powers increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the six extrasensory powers increase or decrease, [F.356.b] what could I designate by the name bodhisattva? Blessed Lord, even that name six extrasensory powers is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the ten powers of the tathāgatas increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the ten powers of the tathāgatas increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name ten powers of the tathāgatas is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the four fearlessnesses increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the four fearlessnesses increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name four fearlessnesses is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the four kinds of exact knowledge increase or decrease, so, [F.357.a] Blessed Lord, since I thus do not apprehend and do not observe whether the four kinds of exact knowledge increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name four kinds of exact knowledge is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether great compassion increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether great compassion increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name great compassion is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the eighteen distinct qualities of the buddhas increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the eighteen distinct qualities of the buddhas increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name distinct qualities of the buddhas is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, [F.357.b] and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the dreamlike five acquisitive aggregates increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the dreamlike five acquisitive aggregates increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an illusion increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an illusion increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an echo increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an echo increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates [F.358.a] is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble an optical aberration increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble an optical aberration increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a reflection increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble a reflection increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a mirage increase or decrease, so, Blessed Lord, since I thus [F.358.b] do not apprehend and do not observe whether the five acquisitive aggregates that resemble a mirage increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble the moon in water increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble the moon in water increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the five acquisitive aggregates that resemble a magical display increase or decrease, so, Blessed Lord, since I thus do not apprehend and do not observe whether the five acquisitive aggregates that resemble a magical display increase or decrease, what could I designate by the name bodhisattva? Blessed Lord, even that name acquisitive aggregates is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. [F.359.a]
“Blessed Lord, I do not apprehend and do not observe whether that which is void increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is void increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name void is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is at peace increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is at peace increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name peace is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is nonarising increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonarising increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonarising is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend [F.359.b] and do not observe whether that which is nonceasing increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonceasing increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonceasing is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is nonoriginating increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonoriginating increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonoriginating is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is nonconditioning increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is nonconditioning increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name nonconditioning is unstable, intangible, and powerless. Why? Since that name [F.360.a] does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is undefiled increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is undefiled increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name undefiled is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is unpurified increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether that which is unpurified increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name unpurified is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the realm of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the realm of phenomena [F.360.b] increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name realm of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the real nature increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not consider whether the real nature increases or decreases, what could I designate by the term bodhisattva? Blessed Lord, even that term real nature is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the very limit of reality increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the very limit of reality increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name very limit of reality is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the abiding nature of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the abiding nature of phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, [F.361.a] even that name abiding nature of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the maturity of phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the maturity of phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name maturity of phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.280
“Blessed Lord, I do not apprehend and do not observe whether a virtuous or a nonvirtuous phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a virtuous or a nonvirtuous phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name virtuous or nonvirtuous phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a mundane or a supramundane phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a mundane or a supramundane [F.361.b] phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name mundane or supramundane phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a conditioned or an unconditioned phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a conditioned or an unconditioned phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name conditioned or unconditioned phenomenon is unstable, intangible, and powerless. Why? Since that term does not exist, therefore that term is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a contaminated or an uncontaminated phenomenon increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a contaminated or an uncontaminated phenomenon increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name contaminated or uncontaminated phenomenon is unstable, intangible, and powerless. Why? Since that name does not exist, [F.362.a] therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether a past, a future, or a present event increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether a past, a future, or a present event increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name past, future, or present event is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether that which is not past, is not future, or is not present increases or decreases. And what is that called?281 It is the unconditioned. The unconditioned is not past, is not future, and is not present. Blessed Lord, I do not apprehend and do not observe whether the unconditioned increases or decreases. If you ask what the unconditioned is, it is that which is nonarising, nondwelling, and nonperishing.
“Blessed Lord, I do not apprehend and do not observe whether the Blessed Lord increases or decreases.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, [F.362.b] accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas [F.363.a] and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, I do not apprehend and do not observe whether the tathāgatas, arhats, perfectly complete buddhas of the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease.
“Blessed Lord, if I do not apprehend and do not observe whether those tathāgatas, arhats, perfectly complete buddhas, accompanied by communities of śrāvakas and by bodhisattvas, increase or decrease, [F.363.b] what bodhisattva great being should I teach and instruct, and in what perfection of wisdom? And what should I teach to be investigated as the perfection of wisdom?282
“Blessed Lord, even the name Tathāgata is unstable, intangible, and powerless. Even the name saṅgha is unstable, intangible, and powerless. And even the name bodhisattva is unstable, intangible, and powerless. Why? Since those names do not exist, they are unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not observe whether the real nature of all phenomena increases or decreases, so, Blessed Lord, since I thus do not apprehend and do not observe whether the real nature of all phenomena increases or decreases, what could I designate by the name bodhisattva? Blessed Lord, even that name real nature of all phenomena is unstable, intangible, and powerless. Why? Since that name does not exist, therefore that name is unstable, intangible, and powerless. [B23]
“That which is, Blessed Lord, the symbol for something, the designation for something—namely, bodhisattva—cannot be expressed as physical forms, feelings, perceptions, formative predispositions, or consciousness; eyes, ears, nose, tongue, body, or mental faculty; sights, sounds, odors, [F.364.a] tastes, tangibles, or mental phenomena; visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact; the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element; ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, or aging and death; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or 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, [F.364.b] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, or the serial steps of meditative absorption; the emptiness, signlessness, and wishlessness gateways to liberation; or the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or as the distinct qualities of the buddhas. This is because it is merely a designation for something.
“Blessed Lord, this is just as the term dream cannot be expressed as anything at all, the term illusion cannot be expressed as anything at all, the term echo cannot be expressed as anything at all, the term optical aberration cannot be expressed as anything at all, the term mirage cannot be expressed as anything at all, the term moon in water cannot be expressed as anything at all, and the term magical display of the tathāgatas cannot be expressed as anything at all. Blessed Lord, this is just as the term space [F.365.a] cannot be expressed as anything at all, the term earth cannot be expressed as anything at all, the term water cannot be expressed as anything at all, the term fire cannot be expressed as anything at all, and the term wind cannot be expressed as anything at all; the term real nature cannot be expressed as anything at all, the term unmistaken real nature cannot be expressed as anything at all, the term one and only real nature cannot be expressed as anything at all, the term reality of phenomena cannot be expressed as anything at all, the term realm of phenomena cannot be expressed as anything at all, the term abiding nature of phenomena cannot be expressed as anything at all, the term maturity of phenomena cannot be expressed as anything at all, and the term very limit of reality cannot be expressed as anything at all; the term perfection of generosity cannot be expressed as anything at all, the term perfection of ethical discipline cannot be expressed as anything at all, the term perfection of tolerance cannot be expressed as anything at all, the term perfection of perseverance cannot be expressed as anything at all, the term perfection of meditative concentration cannot be expressed as anything at all, and the term perfection of wisdom cannot be expressed as anything at all; the term ethical discipline cannot be expressed as anything at all, the term meditative stability cannot be expressed as anything at all, the term wisdom cannot be expressed as anything at all, the term [F.365.b] liberation cannot be expressed as anything at all, and the term knowledge and seeing of liberation cannot be expressed as anything at all; the term one who has entered the stream cannot be expressed as anything at all, and the term attributes of one who has entered the stream cannot be expressed as anything at all; the term once-returner cannot be expressed as anything at all, and the term attributes of a once-returner cannot be expressed as anything at all; the term non-returner cannot be expressed as anything at all, and the term attributes of a non-returner cannot be expressed as anything at all; the term arhat cannot be expressed as anything at all, and the term attributes of an arhat cannot be expressed as anything at all; the term pratyekabuddha cannot be expressed as anything at all, and the term attributes of a pratyekabuddha cannot be expressed as anything at all; the term bodhisattva cannot be expressed as anything at all, and the term attributes of a bodhisattva cannot be expressed as anything at all; and the term perfectly complete buddha cannot be expressed as anything at all, and the term attributes of a perfectly complete buddha cannot be expressed as anything at all, even as virtuous or nonvirtuous, a basic transgression or not a basic transgression, permanent or impermanent, happiness or suffering, self or nonself, at peace or not at peace, void or not void, or as an entity or nonentity. Blessed Lord, because I have considered such a reason,283 [F.366.a] I have said that insofar as I do not consider whether all phenomena increase or decrease, I would indeed regret it if I were to designate with the names bodhisattva or perfection of wisdom, because, Blessed Lord, those names are unstable, intangible, and powerless. Why? Since those names do not exist, they are unstable, intangible, and powerless. So it is, Blessed Lord, that when the perfection of wisdom is expressed and revealed to bodhisattva great beings through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, you should know that those bodhisattva great beings will certainly dwell on the level of an irreversible bodhisattva, dwelling in the manner of not dwelling.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness; they should not dwell in the eyes, they should not dwell in the ears, they should not dwell in the nose, they should not dwell in the tongue, they should not dwell in the body, and they should not dwell in the mental faculty; they should not dwell in sights, they should not dwell [F.366.b] in sounds, they should not dwell in odors, they should not dwell in tastes, they should not dwell in tangibles, and they should not dwell in mental phenomena; they should not dwell in visual consciousness, they should not dwell in auditory consciousness, they should not dwell in olfactory consciousness, they should not dwell in gustatory consciousness, they should not dwell in tactile consciousness, and they should not dwell in mental consciousness; they should not dwell in visually compounded sensory contact, they should not dwell in aurally compounded sensory contact, they should not dwell in nasally compounded sensory contact, they should not dwell in lingually compounded sensory contact, they should not dwell in corporeally compounded sensory contact, and they should not dwell in mentally compounded sensory contact; they should not dwell in feelings conditioned by visually compounded sensory contact, they should not dwell in feelings conditioned by aurally compounded sensory contact, they should not dwell in feelings conditioned by nasally compounded sensory contact, they should not dwell in feelings conditioned by lingually compounded sensory contact, they should not dwell in feelings conditioned by corporeally compounded sensory contact, and they should not dwell in feelings conditioned by mentally compounded sensory contact; they should not dwell in the earth element, they should not dwell in the water element, they should not dwell in the fire element, they should not dwell in the wind element, they should not dwell in the space element, and they should not dwell in the consciousness element; and they should not dwell in ignorance, they should not dwell in formative predispositions, [F.367.a] they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.
“If you ask why, Blessed Lord, it is because physical forms are empty of physical forms. That emptiness of physical forms is not physical forms. Emptiness is not other than physical forms. The physical forms themselves are emptiness, and emptiness is the physical forms. Feelings are empty of feelings. That emptiness of feelings is not feelings, and emptiness is not other than feelings. The feelings themselves are emptiness, and emptiness is feelings. Perceptions are empty of perceptions. That emptiness of perceptions is not perceptions, and emptiness is not other than perceptions. The perceptions themselves are emptiness, and emptiness is perceptions. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. The formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. The consciousness itself is emptiness, and emptiness is consciousness.
“Blessed Lord, for these reasons, when [F.367.b] bodhisattva great beings dwell in the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness.
“Blessed Lord, the eyes are empty of the eyes. That emptiness of the eyes is not the eyes, and emptiness is not other than the eyes. The eyes themselves are emptiness, and emptiness is the eyes. The ears are empty of the ears. That emptiness of the ears is not the ears, and emptiness is not other than the ears. The ears themselves are emptiness, and emptiness is the ears. The nose is empty of the nose. That emptiness of the nose is not the nose, and emptiness is not other than the nose. The nose itself is emptiness, and emptiness is the nose. The tongue is empty of the tongue. That emptiness of the tongue is not the tongue, and emptiness is not other than the tongue. The tongue itself is emptiness, and emptiness is the tongue. The body is empty of the body. That emptiness of the body is not the body, and emptiness is not other than the body. The body itself is emptiness, and emptiness is the body. The mental faculty is empty of the mental faculty. That emptiness of the mental faculty is not the mental faculty, and emptiness is not other than the mental faculty. The mental faculty itself is emptiness, and emptiness is the mental faculty.
“Sights are empty of sights. That emptiness of sights is not the sights, and emptiness is not other than the sights. Sights themselves are emptiness, and emptiness is the sights. Sounds are empty of sounds. That emptiness of sounds [F.368.a] is not the sounds, and emptiness is not other than the sounds. Sounds themselves are emptiness, and emptiness is the sounds. Odors are empty of odors. That emptiness of odors is not the odors, and emptiness is not other than the odors. Odors themselves are emptiness, and emptiness is the odors. Tastes are empty of tastes. That emptiness of tastes is not the tastes, and emptiness is not other than the tastes. Tastes themselves are emptiness, and emptiness is the tastes. Tangibles are empty of tangibles. That emptiness of tangibles is not the tangibles, and emptiness is not other than the tangibles. Tangibles themselves are emptiness, and emptiness is the tangibles. Mental phenomena are empty of mental phenomena. That emptiness of mental phenomena is not the mental phenomena, and emptiness is not other than the mental phenomena. Mental phenomena themselves are emptiness, and emptiness is the mental phenomena.
“Visual consciousness is empty of visual consciousness. That emptiness of visual consciousness is not visual consciousness, and emptiness is not other than visual consciousness. Visual consciousness itself is emptiness, and emptiness is visual consciousness. Auditory consciousness is empty of auditory consciousness. That emptiness of auditory consciousness is not auditory consciousness, and emptiness is not other than auditory consciousness. Auditory consciousness itself is emptiness, and emptiness is auditory consciousness. Olfactory consciousness is empty of olfactory consciousness. That emptiness of olfactory consciousness is not olfactory consciousness, and emptiness is not other than [F.368.b] olfactory consciousness. Olfactory consciousness itself is emptiness, and emptiness is olfactory consciousness. Gustatory consciousness is empty of gustatory consciousness. That emptiness of gustatory consciousness is not gustatory consciousness, and emptiness is not other than gustatory consciousness. Gustatory consciousness itself is emptiness, and emptiness is gustatory consciousness. Tactile consciousness is empty of tactile consciousness. That emptiness of tactile consciousness is not tactile consciousness, and emptiness is not other than tactile consciousness. Tactile consciousness itself is emptiness, and emptiness is tactile consciousness. Mental consciousness is empty of mental consciousness. That emptiness of mental consciousness is not mental consciousness, and emptiness is not other than mental consciousness. Mental consciousness itself is emptiness, and emptiness is mental consciousness.
“Visually compounded sensory contact is empty of visually compounded sensory contact. That emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness is not other than visually compounded sensory contact. Visually compounded sensory contact itself is emptiness, and emptiness is visually compounded sensory contact. Aurally compounded sensory contact is empty of aurally compounded sensory contact. That emptiness of aurally compounded sensory contact is not aurally compounded sensory contact, and emptiness is not other than aurally compounded sensory contact. Aurally compounded sensory contact itself is emptiness, and emptiness is aurally compounded sensory contact. Nasally compounded sensory contact [F.369.a] is empty of nasally compounded sensory contact. That emptiness of nasally compounded sensory contact is not nasally compounded sensory contact, and emptiness is not other than nasally compounded sensory contact. Nasally compounded sensory contact itself is emptiness, and emptiness is nasally compounded sensory contact. Lingually compounded sensory contact is empty of lingually compounded sensory contact. That emptiness of lingually compounded sensory contact is not lingually compounded sensory contact, and emptiness is not other than lingually compounded sensory contact. Lingually compounded sensory contact itself is emptiness, and emptiness is lingually compounded sensory contact. Corporeally compounded sensory contact is empty of corporeally compounded sensory contact. That emptiness of corporeally compounded sensory contact is not corporeally compounded sensory contact, and emptiness is not other than corporeally compounded sensory contact. Corporeally compounded sensory contact itself is emptiness, and emptiness is corporeally compounded sensory contact. Mentally compounded sensory contact is empty of mentally compounded sensory contact. That emptiness of mentally compounded sensory contact is not mentally compounded sensory contact, and emptiness is not other than mentally compounded sensory contact. Mentally compounded sensory contact itself is emptiness, and emptiness is mentally compounded sensory contact.
“Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. That emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness is not other than feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of [F.369.b] feelings conditioned by aurally compounded sensory contact. That emptiness of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, and emptiness is not other than feelings conditioned by aurally compounded sensory contact. Feelings conditioned by aurally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. That emptiness of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, and emptiness is not other than feelings conditioned by nasally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. That emptiness of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, and emptiness is not other than feelings conditioned by lingually compounded sensory contact. Feelings conditioned by lingually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. That emptiness of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and emptiness is not other than feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. [F.370.a] That emptiness of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, and emptiness is not other than feelings conditioned by mentally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by mentally compounded sensory contact.
“The earth element is empty of the earth element. That emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. The earth element itself is emptiness, and emptiness is the earth element. The water element is empty of the water element. That emptiness of the water element is not the water element, and emptiness is not other than the water element. The water element itself is emptiness, and emptiness is the water element. The fire element is empty of the fire element. That emptiness of the fire element is not the fire element, and emptiness is not other than the fire element. The fire element itself is emptiness, and emptiness is the fire element. The wind element is empty of the wind element. That emptiness of the wind element is not the wind element, and emptiness is not other than the wind element. The wind element itself is emptiness, and emptiness is the wind element. The space element is empty of the space element. That emptiness of the space element is not the space element, and emptiness is not other than the space element. The space element itself is emptiness, and emptiness is the space element. The consciousness element is empty of the consciousness element. That emptiness [F.370.b] of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. The consciousness element itself is emptiness, and emptiness is the consciousness element.
“Ignorance is empty of ignorance. That emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. Ignorance itself is emptiness, and emptiness is ignorance. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. Formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. Consciousness itself is emptiness, and emptiness is consciousness. Name and form are empty of name and form. That emptiness of name and form is not name and form, and emptiness is not other than name and form. Name and form themselves are emptiness, and emptiness is name and form. The six sense fields are empty of name and form. That emptiness of the six sense fields is not the six sense fields, and emptiness is not other than the six sense fields. The six sense fields themselves are emptiness, and emptiness is the six sense fields. Sensory contact is empty of sensory contact. That emptiness of sensory contact is not sensory contact, and emptiness is not other than sensory contact. Sensory contact itself is emptiness, and emptiness is sensory contact. [F.371.a] Sensation is empty of sensation. That emptiness of sensation is not sensation, and emptiness is not other than sensation. Sensation itself is emptiness, and emptiness is sensation. Craving is empty of craving. That emptiness of craving is not craving, and emptiness is not other than craving. Craving itself is emptiness, and emptiness is craving. Grasping is empty of grasping. That emptiness of grasping is not grasping, and emptiness is not other than grasping. Grasping itself is emptiness, and emptiness is grasping. The rebirth process is empty of the rebirth process. That emptiness of the rebirth process is not the rebirth process, and emptiness is not other than the rebirth process. The rebirth process itself is emptiness, and emptiness is the rebirth process. Birth is empty of birth. That emptiness of birth is not birth, and emptiness is not other than birth. Birth itself is emptiness, and emptiness is birth. Aging and death are empty of aging and death. That emptiness of aging and death is not aging and death, and emptiness is not other than aging and death. Aging and death themselves are emptiness, and emptiness is aging and death.
“Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in ignorance, they should not dwell in formative predispositions, they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, [F.371.b] they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of generosity. If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. That emptiness of the perfection of generosity is not the perfection of generosity, and emptiness is not other than the perfection of generosity. The perfection of generosity itself is emptiness, and emptiness is the perfection of generosity.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of ethical discipline. If you ask why, Blessed Lord, it is because the perfection of ethical discipline is empty of the perfection of ethical discipline. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline, and emptiness is not other than the perfection of ethical discipline. The perfection of ethical discipline itself is emptiness, and emptiness is the perfection of ethical discipline.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of tolerance. If you ask why, Blessed Lord, it is because the perfection of tolerance is empty of the perfection of tolerance. That emptiness of the perfection of tolerance is not the perfection of tolerance, [F.372.a] and emptiness is not other than the perfection of tolerance. The perfection of tolerance itself is emptiness, and emptiness is the perfection of tolerance.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of perseverance. If you ask why, Blessed Lord, it is because the perfection of perseverance is empty of the perfection of perseverance. That emptiness of the perfection of perseverance is not the perfection of perseverance, and emptiness is not other than the perfection of perseverance. The perfection of perseverance itself is emptiness, and emptiness is the perfection of perseverance.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of meditative concentration. If you ask why, Blessed Lord, it is because the perfection of meditative concentration is empty of the perfection of meditative concentration. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration, and emptiness is not other than the perfection of meditative concentration. The perfection of meditative concentration itself is emptiness, and emptiness is the perfection of meditative concentration.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of wisdom. If you ask why, Blessed Lord, it is because the perfection of wisdom [F.372.b] is empty of the perfection of wisdom. That emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. The perfection of wisdom itself is emptiness, and emptiness is the perfection of wisdom. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the six perfections.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four applications of mindfulness. If you ask why, Blessed Lord, it is because the applications of mindfulness are empty of the applications of mindfulness. That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness is the applications of mindfulness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the applications of mindfulness.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four correct exertions. If you ask why, Blessed Lord, it is because the correct exertions are empty of the correct exertions. That emptiness [F.373.a] of the correct exertions is not the correct exertions, and emptiness is not other than the correct exertions. The correct exertions themselves are emptiness, and emptiness is the correct exertions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the correct exertions.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four supports for miraculous ability. If you ask why, Blessed Lord, it is because the supports for miraculous ability are empty of the supports for miraculous ability. That emptiness of the supports for miraculous ability is not the supports for miraculous ability, and emptiness is not other than the supports for miraculous ability. The supports for miraculous ability themselves are emptiness, and emptiness is the supports for miraculous ability. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the supports for miraculous ability.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five faculties. If you ask why, Blessed Lord, it is because the faculties are empty of the faculties. That emptiness of the faculties is not the faculties, and emptiness is not other than the faculties. The faculties themselves are emptiness, and emptiness is the faculties. Blessed Lord, [F.373.b] for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the faculties.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five powers. If you ask why, Blessed Lord, it is because the powers are empty of the powers. That emptiness of the powers is not the powers, and emptiness is not other than the powers. The powers themselves are emptiness, and emptiness is the powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the seven branches of enlightenment. If you ask why, Blessed Lord, it is because the branches of enlightenment are empty of the branches of enlightenment. That emptiness of the branches of enlightenment is not the branches of enlightenment, and emptiness is not other than the branches of enlightenment. The branches of enlightenment themselves are emptiness, and emptiness is the branches of enlightenment. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the branches of enlightenment.
“Moreover, Blessed Lord, when bodhisattva great beings practice [F.374.a] the perfection of wisdom, they should not dwell in the noble eightfold path. If you ask why, Blessed Lord, it is because the path is empty of the path. That emptiness of the path is not the path, and emptiness is not other than the path. The path itself is emptiness, and emptiness is the path. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the noble eightfold path.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four truths of the noble ones. If you ask why, Blessed Lord, it is because the truths of the noble ones are empty of the truths of the noble ones. That emptiness of the truths of the noble ones is not the truths of the noble ones, and emptiness is not other than the truths of the noble ones. The truths of the noble ones themselves are emptiness, and emptiness is the truths of the noble ones. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the truths of the noble ones.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four meditative concentrations. If you ask why, Blessed Lord, it is because the meditative concentrations are empty of the meditative concentrations. That emptiness [F.374.b] of the meditative concentrations is not the meditative concentrations, and emptiness is not other than the meditative concentrations. The meditative concentrations themselves are emptiness, and emptiness is the meditative concentrations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the meditative concentrations.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four immeasurable attitudes. If you ask why, Blessed Lord, it is because the immeasurable attitudes are empty of the immeasurable attitudes. That emptiness of the immeasurable attitudes is not the immeasurable attitudes, and emptiness is not other than the immeasurable attitudes. The immeasurable attitudes themselves are emptiness, and emptiness is the immeasurable attitudes. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the immeasurable attitudes.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four formless absorptions. If you ask why, Blessed Lord, it is because the formless absorptions are empty of the formless absorptions. That emptiness of the formless absorptions is not the formless absorptions, and emptiness is not other than the formless absorptions. [F.375.a] The formless absorptions themselves are emptiness, and emptiness is the formless absorptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the formless absorptions.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eight liberations. If you ask why, Blessed Lord, it is because the liberations are empty of the liberations. That emptiness of the liberations is not the liberations, and emptiness is not other than the liberations. The liberations themselves are emptiness, and emptiness is the liberations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the liberations.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the nine serial steps of meditative absorption. If you ask why, Blessed Lord, it is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. That emptiness of the serial steps of meditative absorption is not the serial steps of meditative absorption, and emptiness [F.375.b] is not other than the serial steps of meditative absorption. The serial steps of meditative absorption themselves are emptiness, and emptiness is the serial steps of meditative absorption. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the serial steps of meditative absorption.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Blessed Lord, it is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. That emptiness of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, and emptiness is not other than the emptiness, signlessness, and wishlessness gateways to liberation. The emptiness, signlessness, and wishlessness gateways to liberation themselves are emptiness, and emptiness is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation.
“Moreover, Blessed Lord, [F.376.a] when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the ten powers of the tathāgatas.284 If you ask why, Blessed Lord, it is because the powers of the tathāgatas are empty of the powers of the tathāgatas. That emptiness of the powers of the tathāgatas is not the powers of the tathāgatas, and emptiness is not other than the powers of the tathāgatas. the powers of the tathāgatas themselves are emptiness, and emptiness is the powers of the tathāgatas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers of the tathāgatas.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four fearlessnesses. If you ask why, Blessed Lord, it is because the fearlessnesses are empty of the fearlessnesses. That emptiness of the fearlessnesses is not the fearlessnesses, and emptiness is not other than the fearlessnesses. The fearlessnesses themselves are emptiness, and emptiness is the fearlessnesses. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the fearlessnesses.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell [F.376.b] in the four285 kinds of exact knowledge. If you ask why, Blessed Lord, it is because the kinds of exact knowledge are empty of the kinds of exact knowledge. That emptiness of the kinds of exact knowledge is not the kinds of exact knowledge, and emptiness is not other than the kinds of exact knowledge. The kinds of exact knowledge themselves are emptiness, and emptiness is the kinds of exact knowledge. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the kinds of exact knowledge.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion. If you ask why, Blessed Lord, it is because great loving kindness is empty of great loving kindness and great compassion is empty of great compassion. That emptiness of great loving kindness and that emptiness of great compassion is not great loving kindness and is not great compassion, and emptiness is not other than great loving kindness and great compassion. Great loving kindness and great compassion themselves are emptiness, and emptiness is great loving kindness and great compassion. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion.
“Moreover, Blessed Lord, when bodhisattva great beings practice [F.377.a] the perfection of wisdom, they should not dwell in the eighteen distinct qualities of the buddhas. If you ask why, Blessed Lord, it is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. That emptiness of the distinct qualities of the buddhas is not the distinct qualities of the buddhas, and emptiness is not other than the distinct qualities of the buddhas. The distinct qualities of the buddhas themselves are emptiness, and emptiness is the distinct qualities of the buddhas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the distinct qualities of the buddhas.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in syllables. They should not dwell in syllable accomplishments. They should not dwell in singular expressions, dual expressions, or plural expressions.286 If you ask why, Blessed Lord, it is because the syllables are empty of the syllables. That emptiness of the syllables is not the syllables, and emptiness is not other than the syllables. The syllables themselves are emptiness, and emptiness is the syllables. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the syllables.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, [F.377.b] they should not dwell in the extrasensory powers. If you ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. That emptiness of the extrasensory powers is not the extrasensory powers, and emptiness is not other than the extrasensory powers. The extrasensory powers themselves are emptiness, and emptiness is the extrasensory powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities. If you ask why, Blessed Lord, it is because the gateways of the meditative stabilities are empty of the gateways of the meditative stabilities. That emptiness of the gateways of the meditative stabilities is not the gateways of the meditative stabilities, and emptiness is not other than the gateways of the meditative stabilities. The gateways of the meditative stabilities themselves are emptiness, and emptiness is the gateways of the meditative stabilities. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways. If you ask why, Blessed Lord, it is because the dhāraṇī gateways are empty of the dhāraṇī gateways. That emptiness [F.378.a] of the dhāraṇī gateways is not the dhāraṇī gateways, and emptiness is not other than the dhāraṇī gateways. The dhāraṇī gateways themselves are emptiness, and emptiness is the dhāraṇī gateways. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent.287 If you ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. That emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness is not other than the impermanence of physical forms. The impermanence of physical forms itself is emptiness, and emptiness is the impermanence of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that physical forms are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent. If you ask why, Blessed Lord, it is because the impermanence of feelings is empty of the impermanence of feelings. That emptiness of the impermanence of feelings is not the impermanence of feelings, and emptiness is not other than the impermanence of feelings. The impermanence of feelings itself is emptiness, and emptiness is the impermanence of feelings. Blessed Lord, for these reasons, when bodhisattva [F.378.b] great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of perceptions is empty of the impermanence of perceptions. That emptiness of the impermanence of perceptions is not the impermanence of perceptions, and emptiness is not other than the impermanence of perceptions. The impermanence of perceptions itself is emptiness, and emptiness is the impermanence of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent. [B24]
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of formative predispositions is empty of the impermanence of formative predispositions. That emptiness of the impermanence of formative predispositions is not the impermanence of formative predispositions, and emptiness is not other than the impermanence of formative predispositions. The impermanence of formative predispositions itself is emptiness, and emptiness is the impermanence of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent. If you ask why, Blessed Lord, [F.379.a] it is because the impermanence of consciousness is empty of the impermanence of consciousness. That emptiness of the impermanence of consciousness is not the impermanence of consciousness, and emptiness is not other than the impermanence of consciousness. The impermanence of consciousness itself is emptiness, and emptiness is the impermanence of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering. If you ask why, Blessed Lord, it is because the suffering of physical forms is empty of the suffering of physical forms. That emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness is not other than the suffering of physical forms. The suffering of physical forms itself is emptiness, and emptiness is the suffering of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering. If you ask why, Blessed Lord, it is because the suffering of feelings is empty of the suffering of feelings. That emptiness of the suffering of feelings [F.379.b] is not the suffering of feelings, and emptiness is not other than the suffering of feelings. The suffering of feelings itself is emptiness, and emptiness is the suffering of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering. If you ask why, Blessed Lord, it is because the suffering of perceptions is empty of the suffering of perceptions. That emptiness of the suffering of perceptions is not the suffering of perceptions, and emptiness is not other than the suffering of perceptions. The suffering of perceptions itself is emptiness, and emptiness is the suffering of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering. If you ask why, Blessed Lord, it is because the suffering of formative predispositions is empty of the suffering of formative predispositions. That emptiness of the suffering of formative predispositions is not the suffering of formative predispositions, and emptiness is not other than the suffering of formative predispositions. The suffering of formative predispositions itself is emptiness, and emptiness is the suffering of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings [F.380.a] practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering. If you ask why, Blessed Lord, it is because the suffering of consciousness is empty of the suffering of consciousness. That emptiness of the suffering of consciousness is not the suffering of consciousness, and emptiness is not other than the suffering of consciousness. The suffering of consciousness itself is emptiness, and emptiness is the suffering of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself. If you ask why, Blessed Lord, it is because the selflessness of physical forms is empty of the selflessness of physical forms. That emptiness of the selflessness of physical forms is not the selflessness of physical forms, and emptiness is not other than the selflessness of physical forms. The selflessness of physical forms itself is emptiness, and emptiness is the selflessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself.
“When they [F.380.b] practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself. If you ask why, Blessed Lord, it is because the selflessness of feelings is empty of the selflessness of feelings. That emptiness of the selflessness of feelings is not the selflessness of feelings, and emptiness is not other than the selflessness of feelings. The selflessness of feelings itself is emptiness, and emptiness is the selflessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself. If you ask why, Blessed Lord, it is because the selflessness of perceptions is empty of the selflessness of perceptions. That emptiness of the selflessness of perceptions is not the selflessness of perceptions, and emptiness is not other than the selflessness of perceptions. The selflessness of perceptions itself is emptiness, and emptiness is the selflessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself. If you ask why, Blessed Lord, it is because the selflessness of formative predispositions is empty of the selflessness of formative predispositions. That emptiness of the selflessness [F.381.a] of formative predispositions is not the selflessness of formative predispositions, and emptiness is not other than the selflessness of formative predispositions. The selflessness of formative predispositions itself is emptiness, and emptiness is the selflessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself. If you ask why, Blessed Lord, it is because the selflessness of consciousness is empty of the selflessness of consciousness. That emptiness of the selflessness of consciousness is not the selflessness of consciousness, and emptiness is not other than the selflessness of consciousness. The selflessness of consciousness itself is emptiness, and emptiness is the selflessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace. If you ask why, Blessed Lord, it is because the peace of physical forms is empty of the peace of physical forms. That emptiness of the peace of physical forms is not the peace of physical forms, and emptiness is not other than the peace of physical forms. The peace of physical forms itself is emptiness, and emptiness is the peace of physical forms. [F.381.b] Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace. If you ask why, Blessed Lord, it is because the peace of feelings is empty of the peace of feelings. That emptiness of the peace of feelings is not the peace of feelings, and emptiness is not other than the peace of feelings. The peace of feelings itself is emptiness, and emptiness is the peace of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace. If you ask why, Blessed Lord, it is because the peace of perceptions is empty of the peace of perceptions. That emptiness of the peace of perceptions is not the peace of perceptions, and emptiness is not other than the peace of perceptions. The peace of perceptions itself is emptiness, and emptiness is the peace of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace. If you ask why, Blessed Lord, it is because the peace of formative predispositions is empty of the peace of formative predispositions. That emptiness of the peace of formative predispositions is not the peace of formative predispositions, [F.382.a] and emptiness is not other than the peace of formative predispositions. The peace of formative predispositions itself is emptiness, and emptiness is the peace of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace. If you ask why, Blessed Lord, it is because the peace of consciousness is empty of the peace of consciousness. That emptiness of the peace of consciousness is not the peace of consciousness, and emptiness is not other than the peace of consciousness. The peace of consciousness itself is emptiness, and emptiness is the peace of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty. If you ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. That emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness is not other than the emptiness of physical forms. The emptiness of physical forms itself is emptiness, and emptiness is the emptiness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell [F.382.b] in the notion that physical forms are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are empty. If you ask why, Blessed Lord, it is because the emptiness of feelings is empty of the emptiness of feelings. That emptiness of the emptiness of feelings is not the emptiness of feelings, and emptiness is not other than the emptiness of feelings. The emptiness of feelings itself is emptiness, and emptiness is the emptiness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty. If you ask why, Blessed Lord, it is because the emptiness of perceptions is empty of the emptiness of perceptions. That emptiness of the emptiness of perceptions is not the emptiness of perceptions, and emptiness is not other than the emptiness of perceptions. The emptiness of perceptions itself is emptiness, and emptiness is the emptiness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty. If you ask why, Blessed Lord, it is because the emptiness of formative predispositions is empty of the emptiness of formative predispositions. That emptiness of the emptiness of formative predispositions is not the emptiness of formative predispositions, and emptiness is not other than the emptiness of formative predispositions. The emptiness of formative predispositions itself is emptiness, [F.383.a] and emptiness is the emptiness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty. If you ask why, Blessed Lord, it is because the emptiness of consciousness is empty of the emptiness of consciousness. That emptiness of the emptiness of consciousness is not the emptiness of consciousness, and emptiness is not other than the emptiness of consciousness. The emptiness of consciousness itself is emptiness, and emptiness is the emptiness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless. If you ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. That emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness is not other than the signlessness of physical forms. The signlessness of physical forms itself is emptiness, and emptiness is the signlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings [F.383.b] practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are signless. If you ask why, Blessed Lord, it is because the signlessness of feelings is empty of the signlessness of feelings. That emptiness of the signlessness of feelings is not the signlessness of feelings, and emptiness is not other than the signlessness of feelings. The signlessness of feelings itself is emptiness, and emptiness is the signlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless. If you ask why, Blessed Lord, it is because the signlessness of perceptions is empty of the signlessness of perceptions. That emptiness of the signlessness of perceptions is not the signlessness of perceptions, and emptiness is not other than the signlessness of perceptions. The signlessness of perceptions itself is emptiness, and emptiness is the signlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless. If you ask why, [F.384.a] Blessed Lord, it is because the signlessness of formative predispositions is empty of the signlessness of formative predispositions. That emptiness of the signlessness of formative predispositions is not the signlessness of formative predispositions, and emptiness is not other than the signlessness of formative predispositions. The signlessness of formative predispositions itself is emptiness, and emptiness is the signlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless. If you ask why, Blessed Lord, it is because the signlessness of consciousness is empty of the signlessness of consciousness. That emptiness of the signlessness of consciousness is not the signlessness of consciousness, and emptiness is not other than the signlessness of consciousness. The signlessness of consciousness itself is emptiness, and emptiness is the signlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless. If you ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. That emptiness of the wishlessness of physical forms [F.384.b] is not the wishlessness of physical forms, and emptiness is not other than the wishlessness of physical forms. The wishlessness of physical forms itself is emptiness, and emptiness is the wishlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless. If you ask why, Blessed Lord, it is because the wishlessness of feelings is empty of the wishlessness of feelings. That emptiness of the wishlessness of feelings is not the wishlessness of feelings, and emptiness is not other than the wishlessness of feelings. The wishlessness of feelings itself is emptiness, and emptiness is the wishlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of perceptions is empty of the wishlessness of perceptions. That emptiness of the wishlessness of perceptions is not the wishlessness of perceptions, and emptiness is not other than the wishlessness of perceptions. The wishlessness of perceptions itself is emptiness, and emptiness is the wishlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings [F.385.a] practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of formative predispositions is empty of the wishlessness of formative predispositions. That emptiness of the wishlessness of formative predispositions is not the wishlessness of formative predispositions, and emptiness is not other than the wishlessness of formative predispositions. The wishlessness of formative predispositions itself is emptiness, and emptiness is the wishlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless. If you ask why, Blessed Lord, it is because the wishlessness of consciousness is empty of the wishlessness of consciousness. That emptiness of the wishlessness of consciousness is not the wishlessness of consciousness, and emptiness is not other than the wishlessness of consciousness. The wishlessness of consciousness itself is emptiness, and emptiness is the wishlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless.
“Moreover, Blessed Lord, when bodhisattva great beings practice [F.385.b] the perfection of wisdom, they should not dwell in the notion that physical forms are void. If you ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. That emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness is not other than the voidness of physical forms. The voidness of physical forms itself is emptiness, and emptiness is the voidness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are void. If you ask why, Blessed Lord, it is because the voidness of feelings is empty of the voidness of feelings. That emptiness of the voidness of feelings is not the voidness of feelings, and emptiness is not other than the voidness of feelings. The voidness of feelings itself is emptiness, and emptiness is the voidness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are void. If you ask why, Blessed Lord, it is because the voidness of perceptions is empty of the voidness of perceptions. That emptiness of the voidness of perceptions is not the voidness of perceptions, and emptiness is not other than the voidness of perceptions. [F.386.a] The voidness of perceptions itself is emptiness, and emptiness is the voidness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void. If you ask why, Blessed Lord, it is because the voidness of formative predispositions is empty of the voidness of formative predispositions. That emptiness of the voidness of formative predispositions is not the voidness of formative predispositions, and emptiness is not other than the voidness of formative predispositions. The voidness of formative predispositions itself is emptiness, and emptiness is the voidness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is void. If you ask why, Blessed Lord, it is because the voidness of consciousness is empty of the voidness of consciousness. That emptiness of the voidness of consciousness is not the voidness of consciousness, and emptiness is not other than the voidness of consciousness. The voidness of consciousness itself is emptiness, and emptiness is the voidness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that consciousness is void. [F.386.b]
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature. If you ask why, Blessed Lord, it is because the real nature is empty of the real nature. That emptiness of the real nature is not the real nature, and emptiness is not other than the real nature. The real nature itself is emptiness, and emptiness is the real nature. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena. If you ask why, Blessed Lord, it is because the reality of phenomena is empty of the reality of phenomena. That emptiness of the reality of phenomena is not the reality of phenomena, and emptiness is not other than the reality of phenomena. The reality of phenomena itself is emptiness, and emptiness is the reality of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena. If you ask why, Blessed Lord, it is because the realm of phenomena is empty of the realm of phenomena. That emptiness of the realm of phenomena is not the realm of phenomena, and emptiness is not other than the realm of phenomena. The realm of phenomena [F.387.a] itself is emptiness, and emptiness is the realm of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena. If you ask why, Blessed Lord, it is because the maturity of phenomena is empty of the maturity of phenomena. That emptiness of the maturity of phenomena is not the maturity of phenomena, and emptiness is not other than the maturity of phenomena. The maturity of phenomena itself is emptiness, and emptiness is the maturity of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality. If you ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. That emptiness of the very limit of reality is not the very limit of reality, and emptiness is not other than the very limit of reality. The very limit of reality itself is emptiness, and emptiness is the very limit of reality. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the very limit of reality.
“Blessed Lord, if, when [F.387.b] bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of physical forms, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in perceptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of perceptions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning [F.388.a] do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eyes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eyes, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the ears with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ears, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the nose with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nose, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the tongue with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the tongue, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the body with their minds maintaining notions of ‘I’ and ‘mine,’ [F.388.b] then they are practicing the conditioning of the body, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the mental faculty with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the mental faculty, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sights with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sights, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sounds with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sounds, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in odors with their minds maintaining notions of ‘I’ and ‘mine,’ [F.389.a] then they are practicing the conditioning of odors, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tastes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tastes, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tangibles with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tangibles, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mental phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental phenomena, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visual consciousness [F.389.b] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visual consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in auditory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of auditory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in olfactory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of olfactory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in gustatory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of gustatory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tactile consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tactile consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.390.a] owing to their lack of skillful means, they dwell in mental consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental consciousness, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aurally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of nasally compounded sensory contact, but they are not practicing [F.390.b] the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of lingually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of corporeally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mentally compounded sensory contact, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by visually compounded sensory contact [F.391.a] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by visually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by aurally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by nasally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by lingually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by corporeally compounded sensory contact, [F.391.b] but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by mentally compounded sensory contact, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the earth element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the earth element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the water element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the water element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fire element with their minds maintaining notions of ‘I’ and ‘mine,’ [F.392.a] then they are practicing the conditioning of the fire element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the wind element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the wind element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the space element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the space element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the consciousness element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the consciousness element, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.392.b] owing to their lack of skillful means, they dwell in ignorance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of ignorance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in name and form with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of name and form, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the six sense fields with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the six sense fields, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.393.a] owing to their lack of skillful means, they dwell in sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sensation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensation, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in craving with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of craving, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in grasping with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of grasping, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the rebirth process with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the rebirth process, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, [F.393.b] they dwell in birth with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of birth, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aging and death with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aging and death, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of generosity with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of generosity, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of ethical discipline with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of ethical discipline, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of tolerance [F.394.a] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of tolerance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of perseverance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of perseverance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of meditative concentration with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of meditative concentration, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of wisdom with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of wisdom, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience. [V15] [F.1.b] [B1]
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of internal phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of external phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.2.a] owing to their lack of skillful means, they dwell in the emptiness of external and internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external and internal phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of emptiness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of emptiness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of great extent with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of great extent, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of ultimate reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of ultimate reality, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of conditioned phenomena [F.2.b] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of conditioned phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of unconditioned phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of unconditioned phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of the unlimited with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of the unlimited, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which has neither beginning nor end with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which has neither beginning nor end, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonexclusion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonexclusion, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice [F.3.a] the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of inherent nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of inherent nature, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of all phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of all phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of intrinsic defining characteristics with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of intrinsic defining characteristics, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which cannot be apprehended with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which cannot be apprehended, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonentities, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings [F.3.b] practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of essential nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of essential nature, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the essential nature of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of an essential nature of nonentities, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the applications of mindfulness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the applications of mindfulness, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to [F.4.a] all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the correct exertions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the correct exertions, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the supports for miraculous ability with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the supports for miraculous ability, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the faculties [F.4.b] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the faculties, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the powers, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the branches of enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the branches of enlightenment, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp [F.5.a] the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the noble eightfold path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the noble eightfold path, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the truths of the noble ones with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the truths of the noble ones, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, [F.5.b] if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the meditative concentrations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative concentrations, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the immeasurable attitudes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the immeasurable attitudes, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the formless absorptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing [F.6.a] the conditioning of the formless absorptions, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eight liberations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eight liberations, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the nine serial steps of meditative absorption with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nine serial steps of meditative absorption, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning [F.6.b] do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness, signlessness, and wishlessness gateways to liberation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the extrasensory powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the extrasensory powers, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed [F.7.a] in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the meditative stabilities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative stabilities, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the dhāraṇī gateways with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the dhāraṇī gateways, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the [F.7.b] perfection of wisdom, owing to their lack of skillful means, they dwell in the ten powers of the tathāgatas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ten powers of the tathāgatas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the four fearlessnesses with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four fearlessnesses, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not fully grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the four kinds of exact knowledge with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four kinds of exact knowledge, but they are not practicing the [F.8.a] perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in great compassion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of great compassion, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eighteen distinct qualities of the buddhas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eighteen distinct qualities of the buddhas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed [F.8.b] in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of having entered the stream with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of having entered the stream, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of once-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of once-returner, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice [F.9.a] the perfection of wisdom, owing to their lack of skillful means, they dwell in the fruit of non-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of non-returner, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in arhatship with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of arhatship, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in individual enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of individual enlightenment, but they are not practicing the perfection of wisdom. If you ask why, [F.9.b] bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in knowledge of all the dharmas288 with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of knowledge of all the dharmas, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the knowledge of the aspects of the path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the knowledge of the aspects of the path, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. [F.10.a] Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in all-aspect omniscience with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of all-aspect omniscience, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the unmistaken real nature [F.10.b] with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the unmistaken real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the one and only real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the one and only real nature, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the reality of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the reality of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed [F.11.a] in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the realm of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the realm of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the abiding nature of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the abiding nature of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.11.b] owing to their lack of skillful means, they dwell in the maturity of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the maturity of phenomena, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the very limit of reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the very limit of reality, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“If you ask why, Blessed Lord, it is because physical forms are not grasped. Physical forms that are not grasped are not physical forms, on account of the emptiness of their inherent existence. Feelings are not grasped. Feelings that are not grasped are not feelings, on account of the emptiness of their inherent existence. [F.12.a] Perceptions are not grasped. Perceptions that are not grasped are not perceptions, on account of the emptiness of their inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence.
“The eyes are not grasped. The eyes that are not grasped are not the eyes, on account of the emptiness of their inherent existence. The ears are not grasped. The ears that are not grasped are not the ears, on account of the emptiness of their inherent existence. The nose is not grasped. The nose that is not grasped is not the nose, on account of the emptiness of its inherent existence. The tongue is not grasped. The tongue that is not grasped is not the tongue, on account of the emptiness of its inherent existence. The body is not grasped. The body that is not grasped is not the body, on account of the emptiness of its inherent existence. The mental faculty is not grasped. The mental faculty that is not grasped is not the mental faculty, on account of the emptiness of its inherent existence.
“Sights are not grasped. Sights that are not grasped are not sights, on account of the emptiness of their inherent existence. Sounds are not grasped. Sounds that are not [F.12.b] grasped are not sounds, on account of the emptiness of their inherent existence. Odors are not grasped. Odors that are not grasped are not odors, on account of the emptiness of their inherent existence. Tastes are not grasped. Tastes that are not grasped are not tastes, on account of the emptiness of their inherent existence. Tangibles are not grasped. Tangibles that are not grasped are not tangibles, on account of the emptiness of their inherent existence. Mental phenomena are not grasped. Mental phenomena that are not grasped are not mental phenomena, on account of the emptiness of their inherent existence.
“Visual consciousness is not grasped. Visual consciousness that is not grasped is not visual consciousness, on account of the emptiness of its inherent existence. Auditory consciousness is not grasped. Auditory consciousness that is not grasped is not auditory consciousness, on account of the emptiness of its inherent existence. Olfactory consciousness is not grasped. Olfactory consciousness that is not grasped is not olfactory consciousness, on account of the emptiness of its inherent existence. Gustatory consciousness is not grasped. Gustatory consciousness that is not grasped is not gustatory consciousness, on account of the emptiness of its inherent existence. Tactile consciousness is not grasped. Tactile consciousness that is not grasped is not tactile consciousness, on account of the emptiness of its inherent existence. Mental consciousness is not grasped. [F.13.a] Mental consciousness that is not grasped is not mental consciousness, on account of the emptiness of its inherent existence.
“Visually compounded sensory contact is not grasped. Visually compounded sensory contact that is not grasped is not visually compounded sensory contact, on account of the emptiness of its inherent existence. Aurally compounded sensory contact is not grasped. Aurally compounded sensory contact that is not grasped is not aurally compounded sensory contact, on account of the emptiness of its inherent existence. Nasally compounded sensory contact is not grasped. Nasally compounded sensory contact that is not grasped is not nasally compounded sensory contact, on account of the emptiness of its inherent existence. Lingually compounded sensory contact is not grasped. Lingually compounded sensory contact that is not grasped is not lingually compounded sensory contact, on account of the emptiness of its inherent existence. Corporeally compounded sensory contact is not grasped. Corporeally compounded sensory contact that is not grasped is not corporeally compounded sensory contact, on account of the emptiness of its inherent existence. Mentally compounded sensory contact is not grasped. Mentally compounded sensory contact that is not grasped is not mentally compounded sensory contact, on account of the emptiness of its inherent existence.
“Feelings conditioned by visually compounded sensory contact are not grasped. Feelings conditioned by visually compounded sensory contact that are not grasped are not feelings conditioned by visually compounded sensory contact, on account of the emptiness of their inherent existence. [F.13.b] Feelings conditioned by aurally compounded sensory contact are not grasped. Feelings conditioned by aurally compounded sensory contact that are not grasped are not feelings conditioned by aurally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by nasally compounded sensory contact are not grasped. Feelings conditioned by nasally compounded sensory contact that are not grasped are not feelings conditioned by nasally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by lingually compounded sensory contact are not grasped. Feelings conditioned by lingually compounded sensory contact that are not grasped are not feelings conditioned by lingually compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by corporeally compounded sensory contact are not grasped. Feelings conditioned by corporeally compounded sensory contact that are not grasped are not feelings conditioned by corporeally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by mentally compounded sensory contact are not grasped. Feelings conditioned by mentally compounded sensory contact that are not fully grasped are not feelings conditioned by mentally compounded sensory contact, on account of the emptiness of their inherent existence.
“The earth element is not grasped. The earth element that is not grasped is not the earth element, on account of the emptiness of its inherent existence. The water element is not grasped. The water element that is not grasped is not the water element, on account of the emptiness of its inherent existence. [F.14.a] The fire element is not grasped. The fire element that is not grasped is not the fire element, on account of the emptiness of its inherent existence. The wind element is not grasped. The wind element that is not grasped is not the wind element, on account of the emptiness of its inherent existence. The space element is not grasped. The space element that is not grasped is not the space element, on account of the emptiness of its inherent existence. The consciousness element is not grasped. The consciousness element that is not grasped is not the consciousness element, on account of the emptiness of its inherent existence.
“Ignorance is not grasped. Ignorance that is not grasped is not ignorance, on account of the emptiness of its inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence. Name and form are not grasped. Name and form that are not grasped are not name and form, on account of the emptiness of their inherent existence. The six sense fields are not grasped. The six sense fields that are not grasped are not the six sense fields, on account of the emptiness of their inherent existence. Sensory contact is not grasped. [F.14.b] Sensory contact that is not grasped is not sensory contact, on account of the emptiness of its inherent existence. Sensation is not grasped. Sensation that is not grasped is not sensation, on account of the emptiness of its inherent existence. Craving is not grasped. Craving that is not grasped is not craving, on account of the emptiness of its inherent existence. Grasping is not grasped. Grasping that is not grasped is not grasping, on account of the emptiness of its inherent existence. The rebirth process is not grasped. The rebirth process that is not grasped is not the rebirth process, on account of the emptiness of its inherent existence. Birth is not grasped. Birth that is not grasped is not birth, on account of the emptiness of its inherent existence. Aging and death are not grasped. Aging and death that are not grasped are not aging and death, on account of the emptiness of their inherent existence.
“The perfection of generosity is not grasped. The perfection of generosity that is not grasped is not the perfection of generosity, on account of the emptiness of its inherent existence. The perfection of ethical discipline is not grasped. The perfection of ethical discipline that is not grasped is not the perfection of ethical discipline, on account of the emptiness of its inherent existence. The perfection of tolerance is not grasped. The perfection of tolerance that is not grasped is not the perfection of tolerance, [F.15.a] on account of the emptiness of its inherent existence. The perfection of perseverance is not grasped. The perfection of perseverance that is not grasped is not the perfection of perseverance, on account of the emptiness of its inherent existence. The perfection of meditative concentration is not grasped. The perfection of meditative concentration that is not grasped is not the perfection of meditative concentration, on account of the emptiness of its inherent existence. The perfection of wisdom is not grasped. The perfection of wisdom that is not grasped is not the perfection of wisdom, on account of the emptiness of its inherent existence.
“The emptiness of internal phenomena is not grasped. The emptiness of internal phenomena that is not grasped is not the emptiness of internal phenomena, on account of the emptiness of its inherent existence. The emptiness of external phenomena is not grasped. The emptiness of external phenomena that is not grasped is not the emptiness of external phenomena, on account of the emptiness of its inherent existence. The emptiness of external and internal phenomena is not grasped. The emptiness of external and internal phenomena that is not grasped is not the emptiness of external and internal phenomena, on account of the emptiness of its inherent existence. The emptiness of emptiness is not grasped. The emptiness of emptiness that is not grasped is not the emptiness of emptiness, on account of the emptiness of its inherent existence. The emptiness of great extent is not grasped. The emptiness of great extent that is not grasped [F.15.b] is not the emptiness of great extent, on account of the emptiness of its inherent existence. The emptiness of ultimate reality is not grasped. The emptiness of ultimate reality that is not grasped is not the emptiness of ultimate reality, on account of the emptiness of its inherent existence. The emptiness of conditioned phenomena is not grasped. The emptiness of conditioned phenomena that is not grasped is not the emptiness of conditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of unconditioned phenomena is not grasped. The emptiness of unconditioned phenomena that is not grasped is not the emptiness of unconditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of the unlimited is not grasped. The emptiness of the unlimited that is not grasped is not the emptiness of the unlimited, on account of the emptiness of its inherent existence. The emptiness of that which has neither beginning nor end is not grasped. The emptiness of that which has neither beginning nor end that is not grasped is not the emptiness of that which has neither beginning nor end, on account of the emptiness of its inherent existence. The emptiness of nonexclusion is not grasped. The emptiness of nonexclusion that is not grasped is not the emptiness of nonexclusion, on account of the emptiness of its inherent existence. The emptiness of inherent nature is not grasped. The emptiness of inherent nature that is not grasped is not the emptiness of inherent nature, on account of the emptiness of its inherent existence. The emptiness of all phenomena is not grasped. The emptiness [F.16.a] of all phenomena that is not grasped is not the emptiness of all phenomena, on account of the emptiness of its inherent existence. The emptiness of intrinsic defining characteristics is not grasped. The emptiness of intrinsic defining characteristics that is not grasped is not the emptiness of intrinsic defining characteristics, on account of the emptiness of its inherent existence. The emptiness of that which cannot be apprehended is not grasped. The emptiness of that which cannot be apprehended that is not grasped is not the emptiness of that which cannot be apprehended, on account of the emptiness of its inherent existence. The emptiness of nonentities is not grasped. The emptiness of nonentities that is not grasped is not the emptiness of nonentities, on account of the emptiness of its inherent existence. The emptiness of essential nature is not grasped. The emptiness of essential nature that is not grasped is not the emptiness of essential nature, on account of the emptiness of its inherent existence. The emptiness of an essential nature of nonentities is not grasped. The emptiness of an essential nature of nonentities that is not grasped is not the emptiness of an essential nature of nonentities, on account of the emptiness of its inherent existence.
“The applications of mindfulness are not grasped. The applications of mindfulness that are not grasped are not the applications of mindfulness, on account of the emptiness of their inherent existence. The correct exertions are not grasped. The correct exertions that are not grasped are not the correct exertions, on account of the emptiness [F.16.b] of their inherent existence. The supports for miraculous ability are not grasped. The supports for miraculous ability that are not grasped are not the supports for miraculous ability, on account of the emptiness of their inherent existence. The faculties are not grasped. The faculties that are not grasped are not the faculties, on account of the emptiness of their inherent existence. The powers are not grasped. The powers that are not grasped are not the powers, on account of the emptiness of their inherent existence. The branches of enlightenment are not grasped. The branches of enlightenment that are not grasped are not the branches of enlightenment, on account of the emptiness of their inherent existence. The noble eightfold path is not grasped. The noble eightfold path that is not grasped is not the noble eightfold path, on account of the emptiness of its inherent existence.
“The truths of the noble ones are not grasped. The truths of the noble ones that are not grasped are not the truths of the noble ones, on account of the emptiness of their inherent existence. The meditative concentrations are not grasped. The meditative concentrations that are not grasped are not the meditative concentrations, on account of the emptiness of their inherent existence. The immeasurable attitudes are not grasped. The immeasurable attitudes that are not grasped are not the immeasurable attitudes, on account of the emptiness of their inherent existence. The formless absorptions [F.17.a] are not grasped. The formless absorptions that are not grasped are not the formless absorptions, on account of the emptiness of their inherent existence. The eight liberations are not grasped. The eight liberations that are not grasped are not the eight liberations, on account of the emptiness of their inherent existence. The nine serial steps of meditative absorption are not grasped. The nine serial steps of meditative absorption that are not grasped are not the nine serial steps of meditative absorption, on account of the emptiness of their inherent existence. The emptiness, signlessness, and wishlessness gateways to liberation are not grasped. The emptiness, signlessness, and wishlessness gateways to liberation that are not grasped are not the emptiness, signlessness, and wishlessness gateways to liberation, on account of the emptiness of their inherent existence. The meditative stabilities are not grasped. The meditative stabilities that are not grasped are not the meditative stabilities, on account of the emptiness of their inherent existence. The dhāraṇī gateways are not grasped. The dhāraṇī gateways that are not grasped are not the dhāraṇī gateways, on account of the emptiness of their inherent existence.
“The ten powers of the tathāgatas are not grasped. [F.17.b] The ten powers of the tathāgatas that are not grasped are not the ten powers of the tathāgatas, on account of the emptiness of their inherent existence. The four fearlessnesses are not grasped. The four fearlessnesses that are not grasped are not the four fearlessnesses, on account of the emptiness of their inherent existence. The four kinds of exact knowledge are not grasped. The four kinds of exact knowledge that are not grasped are not the four kinds of exact knowledge, on account of the emptiness of their inherent existence. Great compassion is not grasped. Great compassion that is not grasped is not great compassion, on account of the emptiness of its inherent existence. The eighteen distinct qualities of the buddhas are not grasped. The eighteen distinct qualities of the buddhas that are not grasped are not the eighteen distinct qualities of the buddhas, on account of the emptiness of their inherent existence.
“The fruit of having entered the stream is not grasped. The fruit of having entered the stream that is not grasped is not the fruit of having entered the stream, on account of the emptiness of its inherent existence. The fruit of once-returner is not grasped. The fruit of once-returner that is not grasped is not the fruit of once-returner, on account of the emptiness of its inherent existence. The fruit of non-returner is not grasped. The fruit of non-returner that is not grasped is not the fruit of non-returner, on account of the emptiness of its inherent existence. Arhatship is not grasped. [F.18.a] Arhatship that is not grasped is not arhatship, on account of the emptiness of its inherent existence. individual enlightenment is not grasped. individual enlightenment that is not grasped is not individual enlightenment, on account of the emptiness of its inherent existence. The knowledge of the aspects of the path is not grasped.289 The knowledge of the aspects of the path that is not grasped is not the knowledge of the aspects of the path, on account of the emptiness of its inherent existence. All-aspect omniscience is not grasped. All-aspect omniscience that is not grasped is not all-aspect omniscience, on account of the emptiness of its inherent existence.
“The real nature is not grasped. The real nature that is not grasped is not the real nature, on account of the emptiness of its inherent existence. The unmistaken real nature is not grasped. The unmistaken real nature that is not grasped is not the unmistaken real nature, on account of the emptiness of its inherent existence. The one and only real nature is not grasped. The one and only real nature that is not grasped is not the one and only real nature, on account of the emptiness of its inherent existence. The reality of phenomena is not grasped. The reality of phenomena that is not grasped is not the reality of phenomena, on account of the emptiness of its inherent existence. The realm of phenomena is not grasped. The realm of phenomena that is not grasped [F.18.b] is not the realm of phenomena, on account of the emptiness of its inherent existence. The abiding nature of phenomena is not grasped. The abiding nature of phenomena that is not grasped is not the abiding nature of phenomena, on account of the emptiness of its inherent existence. The maturity of phenomena is not grasped. The maturity of phenomena that is not grasped is not the maturity of phenomena, on account of the emptiness of its inherent existence. The very limit of reality is not grasped. The very limit of reality that is not grasped is not the very limit of reality, on account of the emptiness of its inherent existence. [B2]
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate290 how all phenomena are empty of inherent existence, and the investigation of them should be done in such a way that there is no mental wandering to any phenomenon at all. Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, definitely immeasurable291 maṇḍala of meditative stability called the nongrasping of all phenomena, which is not misappropriated by, or shared in common with, all the śrāvakas and pratyekabuddhas. Bodhisattva great beings who engage in this maṇḍala of meditative stability go forth to all-aspect omniscience. But even this all-aspect omniscience [F.19.a] cannot be grasped, on account of 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.
“If you ask why, it is because this all-aspect omniscience cannot be expressed by means of mental images, because afflicted mental states arise from mental images. And if you ask what those mental images are, physical forms are mental images. Feelings are mental images. Perceptions are mental images. Consciousness is a mental image. The eyes are mental images. The ears are mental images. The nose is a mental image. The tongue is a mental image. The body is a mental image. The mental faculty is a mental image. Sights are mental images. Sounds are mental images. Odors are mental images. Tastes are mental images. Tangibles are mental images. Mental phenomena are mental images. Visual consciousness is a mental image. Auditory consciousness is a mental image. Olfactory consciousness is a mental image. Gustatory consciousness is a mental image. Tactile consciousness is a mental image. Mental consciousness is a mental image. Visually compounded sensory contact is a mental image. Aurally compounded sensory contact is a mental image. Nasally compounded sensory contact is a mental image. Lingually compounded sensory contact is a mental image. Corporeally compounded sensory contact is a mental image. Mentally compounded sensory contact is a mental image. Feelings conditioned by visually compounded sensory contact [F.19.b] are mental images. Feelings conditioned by aurally compounded sensory contact are mental images. Feelings conditioned by nasally compounded sensory contact are mental images. Feelings conditioned by lingually compounded sensory contact are mental images. Feelings conditioned by corporeally compounded sensory contact are mental images. Feelings conditioned by mentally compounded sensory contact are mental images.
“The earth element is a mental image. The water element is a mental image. The fire element is a mental image. The wind element is a mental image. The space element is a mental image. The consciousness element is a mental image.
“Ignorance is a mental image. Formative predispositions are mental images. Consciousness is a mental image. Name and form are mental images. The six sense fields are mental images. Sensory contact is a mental image. Sensation is a mental image. Craving is a mental image. Grasping is a mental image. The rebirth process is a mental image. Birth is a mental image. Aging and death are mental images.
“The perfection of generosity is a mental image. The perfection of ethical discipline is a mental image. The perfection of tolerance is a mental image. The perfection of perseverance is a mental image. The perfection of meditative concentration is a mental image. The perfection of wisdom is a mental image.
“The emptiness of internal phenomena is a mental image. The emptiness of external phenomena is a mental image. The emptiness of external and internal phenomena is a mental image. The emptiness of emptiness is a mental image. The emptiness of great extent is a mental image. The emptiness of ultimate reality is a mental image. The emptiness of conditioned phenomena is a mental image. The emptiness of unconditioned phenomena is a mental image. The emptiness of the unlimited is a mental image. The emptiness of that which has neither beginning nor end is a mental image. The emptiness of nonexclusion is a mental image. The emptiness of inherent nature is a mental image. The emptiness of all phenomena is a mental image. The emptiness of intrinsic defining characteristics [F.20.a] is a mental image. The emptiness of that which cannot be apprehended is a mental image. The emptiness of nonentities is a mental image. The emptiness of essential nature is a mental image. The emptiness of an essential nature of nonentities is a mental image.
“The applications of mindfulness are mental images. The correct exertions are mental images. The supports for miraculous ability are mental images. The faculties are mental images. The powers are mental images. The branches of enlightenment are mental images. The noble eightfold path is a mental image. The truths of the noble ones are mental images. The meditative concentrations are mental images. The immeasurable attitudes are mental images. The formless absorptions are mental images. The eight liberations are mental images. The nine serial steps of meditative absorption are mental images. The emptiness, signlessness, and wishlessness gateways to liberation are mental images. The extrasensory powers are mental images. The meditative stabilities are mental images. The dhāraṇī gateways are mental images. The ten powers of the tathāgatas are mental images. The four fearlessnesses are mental images. The four kinds of exact knowledge are mental images. Great compassion is a mental image. The eighteen distinct qualities of the buddhas are mental images.
“Syllables are mental images. Singular expressions are mental images. Dual expressions are mental images. Plural expressions are mental images. These are said to be afflictive.
“If this perfection of wisdom could be apprehended as a mental image, the wandering mendicant Śreṇika would indeed not have gained faith in the knowledge of the Omniscient One.292
“What, you may ask, is faith? It is conviction, [F.20.b] confidence, resolute belief, the feeling it is reliable, and attention, appraisal, and scrutiny with respect to the perfection of wisdom. And that is neither by means of mental images nor by means of the absence of mental images. Therefore, this perfection of wisdom should be grasped by not grasping mental images or the absence of mental images.
“The wandering mendicant Śreṇika, too, having become a resolute believer in the knowledge of the Omniscient One, as a follower on account of faith entered into it through partial knowledge. Having entered into it in that manner, he did not grasp physical forms, did not grasp feelings, did not grasp perceptions, did not grasp formative predispositions, and did not grasp consciousness. That is because he did not apprehend grasping any phenomena that are empty of their own defining characteristics.
“If you ask why, it is because he did not observe that knowledge internally due to a realization and attainment; he did not observe that knowledge externally due to a realization and attainment; nor did he observe that knowledge externally and internally due to a realization and attainment. Nor did he observe that knowledge as anything else due to a realization and attainment.
“If you ask why, it is because he did not observe anything with which he might realize, or which might realize, or which he might realize.
“He did not observe that knowledge inside physical forms, he did not observe that knowledge outside physical forms, he did not observe that knowledge outside and inside physical forms, and he did not observe that knowledge [F.21.a] to be anything other than physical forms. He did not observe that knowledge inside feelings, he did not observe that knowledge outside feelings, he did not observe that knowledge outside and inside feelings, and he did not observe that knowledge to be anything other than feelings. He did not observe that knowledge inside perceptions, he did not observe that knowledge outside perceptions, he did not observe that knowledge outside and inside perceptions, and he did not observe that knowledge to be anything other than perceptions. He did not observe that knowledge inside formative predispositions, he did not observe that knowledge outside formative predispositions, he did not observe that knowledge outside and inside formative predispositions, and he did not observe that knowledge to be anything other than formative predispositions. He did not observe that knowledge inside consciousness, he did not observe that knowledge outside consciousness, he did not observe that knowledge outside and inside consciousness, and he did not observe that knowledge to be anything other than consciousness.
“He did not observe that knowledge inside the eyes, he did not observe that knowledge outside the eyes, he did not observe that knowledge outside and inside the eyes, and he did not observe that knowledge to be anything other than the eyes. He did not observe that knowledge inside the ears, he did not observe that knowledge outside the ears, he did not observe that knowledge outside and inside the ears, and he did not observe that knowledge [F.21.b] to be anything other than the ears. He did not observe that knowledge inside the nose, he did not observe that knowledge outside the nose, he did not observe that knowledge outside and inside the nose, and he did not observe that knowledge to be anything other than the nose. He did not observe that knowledge inside the tongue, he did not observe that knowledge outside the tongue, he did not observe that knowledge outside and inside the tongue, and he did not observe that knowledge to be anything other than the tongue. He did not observe that knowledge inside the body, he did not observe that knowledge outside the body, he did not observe that knowledge outside and inside the body, and he did not observe that knowledge to be anything other than the body. He did not observe that knowledge inside the mental faculty, he did not observe that knowledge outside the mental faculty, he did not observe that knowledge outside and inside the mental faculty, and he did not observe that knowledge to be anything other than the mental faculty.
“He did not observe that knowledge inside sights, he did not observe that knowledge outside sights, he did not observe that knowledge outside and inside sights, and he did not observe that knowledge to be anything other than sights. He did not observe that knowledge inside sounds, he did not observe that knowledge outside sounds, he did not observe that knowledge outside and inside sounds, and he did not observe that knowledge to be anything other than sounds. He did not observe that knowledge inside odors, he did not observe that knowledge [F.22.a] outside odors, he did not observe that knowledge outside and inside odors, and he did not observe that knowledge to be anything other than odors. He did not observe that knowledge inside tastes, he did not observe that knowledge outside tastes, he did not observe that knowledge outside and inside tastes, and he did not observe that knowledge to be anything other than tastes. He did not observe that knowledge inside tangibles, he did not observe that knowledge outside tangibles, he did not observe that knowledge outside and inside tangibles, and he did not observe that knowledge to be anything other than tangibles. He did not observe that knowledge inside mental phenomena, he did not observe that knowledge outside mental phenomena, he did not observe that knowledge outside and inside mental phenomena, and he did not observe that knowledge to be anything other than mental phenomena.
“He did not observe that knowledge inside visual consciousness, he did not observe that knowledge outside visual consciousness, he did not observe that knowledge outside and inside visual consciousness, and he did not observe that knowledge to be anything other than visual consciousness. He did not observe that knowledge inside auditory consciousness, he did not observe that knowledge outside auditory consciousness, he did not observe that knowledge outside and inside auditory consciousness, and he did not observe that knowledge to be anything other than auditory consciousness. He did not observe that knowledge inside olfactory consciousness, he did not observe that knowledge [F.22.b] outside olfactory consciousness, he did not observe that knowledge outside and inside olfactory consciousness, and he did not observe that knowledge to be anything other than olfactory consciousness. He did not observe that knowledge inside gustatory consciousness, he did not observe that knowledge outside gustatory consciousness, he did not observe that knowledge outside and inside gustatory consciousness, and he did not observe that knowledge to be anything other than gustatory consciousness. He did not observe that knowledge inside tactile consciousness, he did not observe that knowledge outside tactile consciousness, he did not observe that knowledge outside and inside tactile consciousness, and he did not observe that knowledge to be anything other than tactile consciousness. He did not observe that knowledge inside mental consciousness, he did not observe that knowledge outside mental consciousness, he did not observe that knowledge outside and inside mental consciousness, and he did not observe that knowledge to be anything other than mental consciousness.
“He did not observe that knowledge inside visually compounded sensory contact, he did not observe that knowledge outside visually compounded sensory contact, he did not observe that knowledge outside and inside visually compounded sensory contact, and he did not observe that knowledge to be anything other than visually compounded sensory contact. He did not observe that knowledge inside aurally compounded sensory contact, he did not observe that knowledge outside [F.23.a] aurally compounded sensory contact, he did not observe that knowledge outside and inside aurally compounded sensory contact, and he did not observe that knowledge to be anything other than aurally compounded sensory contact. He did not observe that knowledge inside nasally compounded sensory contact, he did not observe that knowledge outside nasally compounded sensory contact, he did not observe that knowledge outside and inside nasally compounded sensory contact, and he did not observe that knowledge to be anything other than nasally compounded sensory contact. He did not observe that knowledge inside lingually compounded sensory contact, he did not observe that knowledge outside lingually compounded sensory contact, he did not observe that knowledge outside and inside lingually compounded sensory contact, and he did not observe that knowledge to be anything other than lingually compounded sensory contact. He did not observe that knowledge inside corporeally compounded sensory contact, he did not observe that knowledge outside corporeally compounded sensory contact, he did not observe that knowledge outside and inside corporeally compounded sensory contact, and he did not observe that knowledge to be anything other than corporeally compounded sensory contact. He did not observe that knowledge inside mentally compounded sensory contact, he did not observe that knowledge outside mentally compounded sensory contact, he did not observe that knowledge outside and inside mentally compounded sensory contact, and he did not observe that knowledge to be anything other than mentally compounded sensory contact.
“He did not observe that knowledge inside feelings conditioned by visually compounded sensory contact, he did not observe that knowledge outside feelings conditioned by [F.23.b] visually compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by visually compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by visually compounded sensory contact. He did not observe that knowledge inside feelings conditioned by aurally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by aurally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by aurally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by aurally compounded sensory contact. He did not observe that knowledge inside feelings conditioned by nasally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by nasally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by nasally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by nasally compounded sensory contact. He did not observe that knowledge inside feelings conditioned by lingually compounded sensory contact, he did not observe that knowledge outside feelings conditioned by lingually compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by lingually compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by lingually compounded sensory contact. He did not observe that knowledge inside feelings conditioned by corporeally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by corporeally compounded sensory contact, he did not observe [F.24.a] that knowledge outside and inside feelings conditioned by corporeally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by corporeally compounded sensory contact. He did not observe that knowledge inside feelings conditioned by mentally compounded sensory contact, he did not observe that knowledge outside feelings conditioned by mentally compounded sensory contact, he did not observe that knowledge outside and inside feelings conditioned by mentally compounded sensory contact, and he did not observe that knowledge to be anything other than feelings conditioned by mentally compounded sensory contact.
“He did not observe that knowledge inside the earth element, he did not observe that knowledge outside the earth element, he did not observe that knowledge outside and inside the earth element, and he did not observe that knowledge to be anything other than the earth element. He did not observe that knowledge inside the water element, he did not observe that knowledge outside the water element, he did not observe that knowledge outside and inside the water element, and he did not observe that knowledge to be anything other than the water element. He did not observe that knowledge inside the fire element, he did not observe that knowledge outside the fire element, he did not observe that knowledge outside and inside the fire element, and he did not observe that knowledge to be anything other than the fire element. He did not observe that knowledge inside the wind element, he did not observe that knowledge outside the wind element, he did not observe that knowledge outside and inside the wind element, and [F.24.b] he did not observe that knowledge to be anything other than the wind element. He did not observe that knowledge inside the space element, he did not observe that knowledge outside the space element, he did not observe that knowledge outside and inside the space element, and he did not observe that knowledge to be anything other than the space element. He did not observe that knowledge inside the consciousness element, he did not observe that knowledge outside the consciousness element, he did not observe that knowledge outside and inside the consciousness element, and he did not observe that knowledge to be anything other than the consciousness element.
“He did not observe that knowledge inside ignorance, he did not observe that knowledge outside ignorance, he did not observe that knowledge outside and inside ignorance, and he did not observe that knowledge to be anything other than ignorance. He did not observe that knowledge inside formative predispositions, he did not observe that knowledge outside formative predispositions, he did not observe that knowledge outside and inside formative predispositions, and he did not observe that knowledge to be anything other than formative predispositions. He did not observe that knowledge inside consciousness, he did not observe that knowledge outside consciousness, he did not observe that knowledge outside and inside consciousness, and he did not observe that knowledge to be anything other than consciousness. He did not observe that knowledge inside name and form, [F.25.a] he did not observe that knowledge outside name and form, he did not observe that knowledge outside and inside name and form, and he did not observe that knowledge to be anything other than name and form. He did not observe that knowledge inside the six sense fields, he did not observe that knowledge outside the six sense fields, he did not observe that knowledge outside and inside the six sense fields, and he did not observe that knowledge to be anything other than the six sense fields. He did not observe that knowledge inside sensory contact, he did not observe that knowledge outside sensory contact, he did not observe that knowledge outside and inside sensory contact, and he did not observe that knowledge to be anything other than sensory contact. He did not observe that knowledge inside sensation, he did not observe that knowledge outside sensation, he did not observe that knowledge outside and inside sensation, and he did not observe that knowledge to be anything other than sensation. He did not observe that knowledge inside craving, he did not observe that knowledge outside craving, he did not observe that knowledge outside and inside craving, and he did not observe that knowledge to be anything other than craving. He did not observe that knowledge inside grasping, he did not observe that knowledge outside grasping, he did not observe that knowledge outside and inside grasping, and he did not observe that knowledge to be anything other than grasping. He did not observe that knowledge inside the rebirth process, he did not observe [F.25.b] that knowledge outside the rebirth process, he did not observe that knowledge outside and inside the rebirth process, and he did not observe that knowledge to be anything other than the rebirth process. He did not observe that knowledge inside birth, he did not observe that knowledge outside birth, he did not observe that knowledge outside and inside birth, and he did not observe that knowledge to be anything other than birth. He did not observe that knowledge inside aging and death, he did not observe that knowledge outside aging and death, he did not observe that knowledge outside and inside aging and death, and he did not observe that knowledge to be anything other than aging and death.
“He did not observe that knowledge inside the perfection of generosity, he did not observe that knowledge outside the perfection of generosity, he did not observe that knowledge outside and inside the perfection of generosity, and he did not observe that knowledge to be anything other than the perfection of generosity. He did not observe that knowledge inside the perfection of ethical discipline, he did not observe that knowledge outside the perfection of ethical discipline, he did not observe that knowledge outside and inside the perfection of ethical discipline, and he did not observe that knowledge to be anything other than the perfection of ethical discipline. He did not observe that knowledge inside the perfection of tolerance, he did not observe that knowledge outside the perfection of tolerance, he did not observe that knowledge outside and inside the perfection of tolerance, and he did not observe that knowledge to be anything other than [F.26.a] the perfection of tolerance. He did not observe that knowledge inside the perfection of perseverance, he did not observe that knowledge outside the perfection of perseverance, he did not observe that knowledge outside and inside the perfection of perseverance, and he did not observe that knowledge to be anything other than the perfection of perseverance. He did not observe that knowledge inside the perfection of meditative concentration, he did not observe that knowledge outside the perfection of meditative concentration, he did not observe that knowledge outside and inside the perfection of meditative concentration, and he did not observe that knowledge to be anything other than the perfection of meditative concentration. He did not observe that knowledge inside the perfection of wisdom, he did not observe that knowledge outside the perfection of wisdom, he did not observe that knowledge outside and inside the perfection of wisdom, and he did not observe that knowledge to be anything other than the perfection of wisdom.
“He did not observe that knowledge inside the emptiness of internal phenomena, he did not observe that knowledge outside the emptiness of internal phenomena, he did not observe that knowledge outside and inside the emptiness of internal phenomena, and he did not observe that knowledge to be anything other than the emptiness of internal phenomena. He did not observe that knowledge inside the emptiness of external phenomena, he did not observe that knowledge outside the emptiness of external phenomena, he did not observe that knowledge outside and inside the emptiness of external phenomena, and he did not observe that knowledge to be [F.26.b] anything other than the emptiness of external phenomena. He did not observe that knowledge inside the emptiness of external and internal phenomena, he did not observe that knowledge outside the emptiness of external and internal phenomena, he did not observe that knowledge outside and inside the emptiness of external and internal phenomena, and he did not observe that knowledge to be anything other than the emptiness of external and internal phenomena. He did not observe that knowledge inside the emptiness of emptiness, he did not observe that knowledge outside the emptiness of emptiness, he did not observe that knowledge outside and inside the emptiness of emptiness, and he did not observe that knowledge to be anything other than the emptiness of emptiness. He did not observe that knowledge inside the emptiness of great extent, he did not observe that knowledge outside the emptiness of great extent, he did not observe that knowledge outside and inside the emptiness of great extent, and he did not observe that knowledge to be anything other than the emptiness of great extent. He did not observe that knowledge inside the emptiness of ultimate reality, he did not observe that knowledge outside the emptiness of ultimate reality, he did not observe that knowledge outside and inside the emptiness of ultimate reality, and he did not observe that knowledge to be anything other than the emptiness of ultimate reality. He did not observe that knowledge inside the emptiness of conditioned phenomena, he did not observe that knowledge outside the emptiness of conditioned phenomena, he did not observe that knowledge outside and inside the emptiness of conditioned phenomena, and he did not observe that knowledge to be anything other than the emptiness of conditioned phenomena. He did not observe that knowledge inside the emptiness [F.27.a] of unconditioned phenomena, he did not observe that knowledge outside the emptiness of unconditioned phenomena, he did not observe that knowledge outside and inside the emptiness of unconditioned phenomena, and he did not observe that knowledge to be anything other than the emptiness of unconditioned phenomena. He did not observe that knowledge inside the emptiness of the unlimited, he did not observe that knowledge outside the emptiness of the unlimited, he did not observe that knowledge outside and inside the emptiness of the unlimited, and he did not observe that knowledge to be anything other than the emptiness of the unlimited. He did not observe that knowledge inside the emptiness of that which has neither beginning nor end, he did not observe that knowledge outside the emptiness of that which has neither beginning nor end, he did not observe that knowledge outside and inside the emptiness of that which has neither beginning nor end, and he did not observe that knowledge to be anything other than the emptiness of that which has neither beginning nor end. He did not observe that knowledge inside the emptiness of nonexclusion, he did not observe that knowledge outside the emptiness of nonexclusion, he did not observe that knowledge outside and inside the emptiness of nonexclusion, and he did not observe that knowledge to be anything other than the emptiness of nonexclusion. He did not observe that knowledge inside the emptiness of inherent nature, he did not observe that knowledge outside the emptiness of inherent nature, he did not observe that knowledge outside and inside the emptiness of inherent nature, and he did not observe that knowledge [F.27.b] to be anything other than the emptiness of inherent nature. He did not observe that knowledge inside the emptiness of all phenomena, he did not observe that knowledge outside the emptiness of all phenomena, he did not observe that knowledge outside and inside the emptiness of all phenomena, and he did not observe that knowledge to be anything other than the emptiness of all phenomena. He did not observe that knowledge inside the emptiness of intrinsic defining characteristics, he did not observe that knowledge outside the emptiness of intrinsic defining characteristics, he did not observe that knowledge outside and inside the emptiness of intrinsic defining characteristics, and he did not observe that knowledge to be anything other than the emptiness of intrinsic defining characteristics. He did not observe that knowledge inside the emptiness of that which cannot be apprehended, he did not observe that knowledge outside the emptiness of that which cannot be apprehended, he did not observe that knowledge outside and inside the emptiness of that which cannot be apprehended, and he did not observe that knowledge to be anything other than the emptiness of that which cannot be apprehended. He did not observe that knowledge inside the emptiness of nonentities, he did not observe that knowledge outside the emptiness of nonentities, he did not observe that knowledge outside and inside the emptiness of nonentities, and he did not observe that knowledge to be anything other than the emptiness of nonentities. He did not observe that knowledge inside the emptiness of essential nature, he did not observe that knowledge outside the emptiness of essential nature, he did not observe that knowledge outside and inside the emptiness of essential nature, and he did not observe that knowledge to be anything other than the emptiness of essential nature. He [F.28.a] did not observe that knowledge inside the emptiness of an essential nature of nonentities, he did not observe that knowledge outside the emptiness of an essential nature of nonentities, he did not observe that knowledge outside and inside the emptiness of an essential nature of nonentities, and he did not observe that knowledge to be anything other than the emptiness of an essential nature of nonentities.
“He did not observe that knowledge inside the applications of mindfulness, he did not observe that knowledge outside the applications of mindfulness, he did not observe that knowledge outside and inside the applications of mindfulness, and he did not observe that knowledge to be anything other than the applications of mindfulness. He did not observe that knowledge inside the correct exertions, he did not observe that knowledge outside the correct exertions, he did not observe that knowledge outside and inside the correct exertions, and he did not observe that knowledge to be anything other than the correct exertions. He did not observe that knowledge inside the supports for miraculous ability, he did not observe that knowledge outside the supports for miraculous ability, he did not observe that knowledge outside and inside the supports for miraculous ability, and he did not observe that knowledge to be anything other than the supports for miraculous ability. He did not observe that knowledge inside the faculties, he did not observe that knowledge outside the faculties, he did not observe that knowledge outside and inside the faculties, and he did not observe that knowledge to be anything other than the faculties. He did not observe that knowledge [F.28.b] inside the powers, he did not observe that knowledge outside the powers, he did not observe that knowledge outside and inside the powers, and he did not observe that knowledge to be anything other than the powers. He did not observe that knowledge inside the branches of enlightenment, he did not observe that knowledge outside the branches of enlightenment, he did not observe that knowledge outside and inside the branches of enlightenment, and he did not observe that knowledge to be anything other than the branches of enlightenment. He did not observe that knowledge inside the noble eightfold path, he did not observe that knowledge outside the noble eightfold path, he did not observe that knowledge outside and inside the noble eightfold path, and he did not observe that knowledge to be anything other than the noble eightfold path. He did not observe that knowledge inside the truths of the noble ones, he did not observe that knowledge outside the truths of the noble ones, he did not observe that knowledge outside and inside the truths of the noble ones, and he did not observe that knowledge to be anything other than the truths of the noble ones. He did not observe that knowledge inside the meditative concentrations, he did not observe that knowledge outside the meditative concentrations, he did not observe that knowledge outside and inside the meditative concentrations, and he did not observe that knowledge to be anything other than the meditative concentrations. He did not observe that knowledge inside the immeasurable attitudes, he did not observe [F.29.a] that knowledge outside the immeasurable attitudes, he did not observe that knowledge outside and inside the immeasurable attitudes, and he did not observe that knowledge to be anything other than the immeasurable attitudes. He did not observe that knowledge inside the formless absorptions, he did not observe that knowledge outside the formless absorptions, he did not observe that knowledge outside and inside the formless absorptions, and he did not observe that knowledge to be anything other than the formless absorptions. He did not observe that knowledge inside the eight liberations, he did not observe that knowledge outside the eight liberations, he did not observe that knowledge outside and inside the eight liberations, and he did not observe that knowledge to be anything other than the eight liberations. He did not observe that knowledge inside the serial steps of meditative absorption, he did not observe that knowledge outside the serial steps of meditative absorption, he did not observe that knowledge outside and inside the serial steps of meditative absorption, and he did not observe that knowledge to be anything other than the serial steps of meditative absorption. He did not observe that knowledge inside the emptiness, signlessness, and wishlessness gateways to liberation, he did not observe that knowledge outside the emptiness, signlessness, and wishlessness gateways to liberation, he did not observe that knowledge outside and inside the emptiness, wishlessness, [F.29.b] and signlessness gateways to liberation, and he did not observe that knowledge to be anything other than the emptiness, signlessness, and wishlessness gateways to liberation. He did not observe that knowledge inside the extrasensory powers, he did not observe that knowledge outside the extrasensory powers, he did not observe that knowledge outside and inside the extrasensory powers, and he did not observe that knowledge to be anything other than the extrasensory powers. He did not observe that knowledge inside the meditative stabilities, he did not observe that knowledge outside the meditative stabilities, he did not observe that knowledge outside and inside the meditative stabilities, and he did not observe that knowledge to be anything other than the meditative stabilities. He did not observe that knowledge inside the dhāraṇī gateways, he did not observe that knowledge outside the dhāraṇī gateways, he did not observe that knowledge outside and inside the dhāraṇī gateways, and he did not observe that knowledge to be anything other than the dhāraṇī gateways. He did not observe that knowledge inside the ten powers of the tathāgatas, he did not observe that knowledge outside the ten powers of the tathāgatas, he did not observe that knowledge outside and inside the ten powers of the tathāgatas, and he did not observe that knowledge to be anything other than the ten powers of the tathāgatas. He did not observe that knowledge inside the fearlessnesses, he did not observe that knowledge outside the fearlessnesses, he did not observe that knowledge outside and inside [F.30.a] the fearlessnesses, and he did not observe that knowledge to be anything other than the fearlessnesses. He did not observe that knowledge inside the kinds of exact knowledge, he did not observe that knowledge outside the kinds of exact knowledge, he did not observe that knowledge outside and inside the kinds of exact knowledge, and he did not observe that knowledge to be anything other than the kinds of exact knowledge. He did not observe that knowledge inside great compassion, he did not observe that knowledge outside great compassion, he did not observe that knowledge outside and inside great compassion, and he did not observe that knowledge to be anything other than great compassion. He did not observe that knowledge inside the distinct qualities of the buddhas, he did not observe that knowledge outside the distinct qualities of the buddhas, he did not observe that knowledge outside and inside the distinct qualities of the buddhas, and he did not observe that knowledge to be anything other than the distinct qualities of the buddhas.
“He did not observe that knowledge inside the fruit of having entered the stream, he did not observe that knowledge outside the fruit of having entered the stream, he did not observe that knowledge outside and inside the fruit of having entered the stream, and he did not observe that knowledge to be anything other than the fruit of having entered the stream. He did not observe that knowledge inside the fruit of once-returner, he did not observe that knowledge outside the fruit of once-returner, [F.30.b] he did not observe that knowledge outside and inside the fruit of once-returner, and he did not observe that knowledge to be anything other than the fruit of once-returner. He did not observe that knowledge inside the fruit of non-returner, he did not observe that knowledge outside the fruit of non-returner, he did not observe that knowledge outside and inside the fruit of non-returner, and he did not observe that knowledge to be anything other than the fruit of non-returner. He did not observe that knowledge inside arhatship, he did not observe that knowledge outside arhatship, he did not observe that knowledge outside and inside arhatship, and he did not observe that knowledge to be anything other than arhatship. He did not observe that knowledge inside individual enlightenment, he did not observe that knowledge outside individual enlightenment, he did not observe that knowledge outside and inside individual enlightenment, and he did not observe that knowledge to be anything other than individual enlightenment. He did not observe that knowledge inside the knowledge of the aspects of the path,293 he did not observe that knowledge outside the knowledge of the aspects of the path, he did not observe that knowledge outside and inside the knowledge of the aspects of the path, and he did not observe that knowledge to be anything other than the knowledge of the aspects of the path. He did not observe that knowledge inside all-aspect omniscience, he did not observe that knowledge outside all-aspect omniscience, he did not observe that knowledge outside and inside all-aspect omniscience, and he [F.31.a] did not observe that knowledge to be anything other than all-aspect omniscience.
“He did not observe that knowledge inside the real nature, he did not observe that knowledge outside the real nature, he did not observe that knowledge outside and inside the real nature, and he did not observe that knowledge to be anything other than the real nature. He did not observe that knowledge inside the unmistaken real nature, he did not observe that knowledge outside the unmistaken real nature, he did not observe that knowledge outside and inside the unmistaken real nature, and he did not observe that knowledge to be anything other than the unmistaken real nature. He did not observe that knowledge inside the one and only real nature, he did not observe that knowledge outside the one and only real nature, he did not observe that knowledge outside and inside the one and only real nature, and he did not observe that knowledge to be anything other than the one and only real nature. He did not observe that knowledge inside the reality of phenomena, he did not observe that knowledge outside the reality of phenomena, he did not observe that knowledge outside and inside the reality of phenomena, and he did not observe that knowledge to be anything other than the reality of phenomena. He did not observe that knowledge inside the realm of phenomena, he did not observe that knowledge outside the realm of phenomena, he did not observe that knowledge outside and inside the realm of phenomena, and he did not observe that knowledge to be anything other than the realm of phenomena. He did not observe that knowledge inside the abiding nature of phenomena, he did not observe [F.31.b] that knowledge outside the abiding nature of phenomena, he did not observe that knowledge outside and inside the abiding nature of phenomena, and he did not observe that knowledge to be anything other than the abiding nature of phenomena. He did not observe that knowledge inside the maturity of phenomena, he did not observe that knowledge outside the maturity of phenomena, he did not observe that knowledge outside and inside the maturity of phenomena, and he did not observe that knowledge to be anything other than the maturity of phenomena. He did not observe that knowledge inside the very limit of reality, he did not observe that knowledge outside the very limit of reality, he did not observe that knowledge outside and inside the very limit of reality, and he did not observe that knowledge to be anything other than the very limit of reality.
“The wandering mendicant Śreṇika became a believer in this discourse, and, having become a believer, entered into the knowledge of the All-Aspect Omniscient One as a follower on account of faith, taking reality as his standard since he did not apprehend anything at all. Having thus become a resolute believer, he did not grasp anything at all because he was without mental images and was not attentive to anything. Because all phenomena cannot be grasped and cannot be relinquished, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not give rise to conceit about any phenomena, he did not give rise to conceit even about nirvāṇa.
“Blessed Lord, this—that bodhisattva great beings, because all dharmas are not grasped, do not grasp physical forms, do not grasp feelings, [F.32.a] do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes, do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact, [F.32.b] do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp [F.33.a] the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature, do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped, do not grasp the applications of mindfulness; because all dharmas are not grasped, do not grasp the correct exertions; because all dharmas are not grasped, do not grasp the supports for miraculous ability; because all dharmas are not grasped, do not grasp the faculties; because all dharmas are not grasped, do not grasp the powers; because all dharmas are not grasped, do not grasp the branches of enlightenment; because all dharmas are not grasped, do not grasp the noble eightfold path; because all dharmas are not grasped, do not grasp the truths of the noble ones; because all dharmas are not grasped, do not grasp the meditative concentrations; because all dharmas are not grasped, do not grasp the immeasurable attitudes; [F.33.b] because all dharmas are not grasped, do not grasp the formless absorptions; because all dharmas are not grasped, do not grasp the liberations; because all dharmas are not grasped, do not grasp the nine serial steps of meditative absorption; because all dharmas are not grasped, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation; because all dharmas are not grasped, do not grasp the extrasensory powers; because all dharmas are not grasped, do not grasp the meditative stabilities; because all dharmas are not grasped, do not grasp the dhāraṇī gateways; because all dharmas are not grasped, do not grasp the ten powers of the tathāgatas; because all dharmas are not grasped, do not grasp the four fearlessnesses; because all dharmas are not grasped, do not grasp the four kinds of exact knowledge; because all dharmas are not grasped, do not grasp great compassion; because all dharmas are not grasped, do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, do not grasp the fruit of having entered the stream; because all dharmas are not grasped, do not grasp the fruit of once-returner; because all dharmas are not grasped, do not grasp the fruit of non-returner; because all dharmas are not grasped, [F.34.a] do not grasp arhatship; because all dharmas are not grasped, do not grasp individual enlightenment; because all dharmas are not grasped, do not grasp knowledge of the aspects of the path; because all dharmas are not grasped, do not grasp all-aspect omniscience; because all dharmas are not grasped, do not grasp the real nature; because all dharmas are not grasped, do not grasp the unmistaken real nature; because all dharmas are not grasped, do not grasp the one and only real nature; because all dharmas are not grasped, do not grasp the reality of phenomena; because all dharmas are not grasped, do not grasp the realm of phenomena; because all dharmas are not grasped, do not grasp the abiding nature of phenomena; because all dharmas are not grasped, do not grasp the maturity of phenomena; and because all dharmas are not grasped, do not grasp the very limit of reality—is indeed the perfection of bodhisattva great beings because it is the beyond that is not beyond.294 [B3]
“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely. As long as the four applications of mindfulness have not been perfected, the four correct exertions have not been perfected, the four supports [F.34.b] for miraculous ability have not been perfected, the five faculties have not been perfected, the five powers have not been perfected, the seven branches of enlightenment have not been perfected, and the noble eightfold path has not been perfected, and as long as the four truths of the noble ones have not been perfected, the four meditative concentrations have not been perfected, the four immeasurable attitudes have not been perfected, the four formless absorptions have not been perfected, the eight liberations have not been perfected, the nine serial steps of meditative absorption have not been perfected, the emptiness, signlessness, and wishlessness gateways to liberation have not been perfected, the extrasensory powers have not been perfected, the meditative stabilities have not been perfected, the gateways of the dhāraṇīs have not been perfected, the ten powers of the tathāgatas have not been perfected, the four fearlessnesses have not been perfected, the four kinds of exact knowledge have not been perfected, great compassion has not been perfected, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely.
“If you ask why, it is because the aspirations are not aspirations, the applications of mindfulness are not applications of mindfulness, the correct exertions are not correct exertions, the supports for miraculous ability are not supports for miraculous ability, the faculties are not faculties, the powers are not powers, the branches of enlightenment are not branches of enlightenment, the noble eightfold path is not the noble eightfold path, the truths of the noble ones are not truths of the noble ones, the meditative concentrations are not meditative concentrations, the immeasurable attitudes are not immeasurable attitudes, [F.35.a] the formless absorptions are not formless absorptions, the eight liberations are not eight liberations, the nine serial steps of meditative absorption are not nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are not emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are not extrasensory powers, the meditative stabilities are not meditative stabilities, the gateways of the dhāraṇīs are not gateways of the dhāraṇīs, the powers of the tathāgatas are not powers of the tathāgatas, the four fearlessnesses are not four fearlessnesses, the four kinds of exact knowledge are not four kinds of exact knowledge, great compassion is not great compassion, and the eighteen distinct qualities of the buddhas are not eighteen distinct qualities of the buddhas. They are not anything at all, and they are not not anything at all.
“Blessed Lord, because all dharmas are not grasped, bodhisattva great beings do not grasp physical forms, do not grasp feelings, do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, they do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, they do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes, [F.35.b] do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, they do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, they do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact, do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, they do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp [F.36.a] name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, they do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, they do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature, do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped, [F.36.b] they do not grasp the applications of mindfulness, do not grasp the correct exertions, do not grasp the supports for miraculous ability, do not grasp the faculties, do not grasp the powers, do not grasp the branches of enlightenment, and do not grasp the noble eightfold path; because all dharmas are not grasped, they do not grasp the truths of the noble ones, do not grasp the meditative concentrations, do not grasp the immeasurable attitudes, do not grasp the formless absorptions, do not grasp the liberations, do not grasp the nine serial steps of meditative absorption, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation, do not grasp the extrasensory powers, do not grasp the meditative stabilities, and do not grasp the dhāraṇī gateways; because all dharmas are not grasped, they do not grasp the ten powers of the tathāgatas, do not grasp the four fearlessnesses, do not grasp the four kinds of exact knowledge, do not grasp great compassion, and do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, they do not grasp the fruit of having entered the stream, do not grasp the fruit of once-returner, do not grasp the fruit of non-returner, do not grasp arhatship, do not grasp individual enlightenment, do not grasp the knowledge [F.37.a] of the aspects of the path, and do not grasp all-aspect omniscience; and because all dharmas are not grasped, they do not grasp the real nature, do not grasp the unmistaken real nature, do not grasp the one and only real nature, do not grasp the reality of phenomena, do not grasp the realm of phenomena, do not grasp the abiding nature of phenomena, do not grasp the maturity of phenomena, and do not grasp the very limit of reality. This is their perfection of wisdom.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate like this: what is this perfection of wisdom, whose is this perfection of wisdom, how is this a perfection of wisdom, and why is this called a perfection of wisdom?
“When bodhisattva great beings practice the perfection of wisdom, if they practice while wondering whether that phenomenon that does not exist and cannot be apprehended is the perfection of wisdom, they do not practice the perfection of wisdom.”
Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what are the phenomena that do not exist and that cannot be apprehended?”
“Venerable Śāradvatīputra,” replied Subhūti, “owing to 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, [F.37.b] the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of wisdom does not exist and cannot be apprehended. The perfection of meditative concentration does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, and the perfection of generosity does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, physical forms do not exist and cannot be apprehended. Feelings do not exist and cannot be apprehended, perceptions do not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, and consciousness does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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, [F.38.a] the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the eyes do not exist and cannot be apprehended, the ears do not exist and cannot be apprehended, the nose does not exist and cannot be apprehended, the tongue does not exist and cannot be apprehended, the body does not exist and cannot be apprehended, and the mental faculty does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, sights do not exist and cannot be apprehended, sounds do not exist and cannot be apprehended, odors do not exist and cannot be apprehended, tastes do not exist and cannot be apprehended, tangibles do not exist and cannot be apprehended, and mental phenomena do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, [F.38.b] and the emptiness of an essential nature of nonentities, visual consciousness does not exist and cannot be apprehended, auditory consciousness does not exist and cannot be apprehended, olfactory consciousness does not exist and cannot be apprehended, gustatory consciousness does not exist and cannot be apprehended, tactile consciousness does not exist and cannot be apprehended, and mental consciousness does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, visually compounded sensory contact does not exist and cannot be apprehended, aurally compounded sensory contact does not exist and cannot be apprehended, nasally compounded sensory contact does not exist and cannot be apprehended, lingually compounded sensory contact does not exist and cannot be apprehended, corporeally compounded sensory contact does not exist and cannot be apprehended, and mentally compounded sensory contact does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, feelings [F.39.a] conditioned by visually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended, and feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the earth element does not exist and cannot be apprehended, the water element does not exist and cannot be apprehended, the fire element does not exist and cannot be apprehended, the wind element does not exist and cannot be apprehended, the space element does not exist and cannot be apprehended, and the consciousness element does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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, [F.39.b] the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, ignorance does not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, consciousness does not exist and cannot be apprehended, name and form do not exist and cannot be apprehended, the six sense fields do not exist and cannot be apprehended, sensory contact does not exist and cannot be apprehended, sensation does not exist and cannot be apprehended, craving does not exist and cannot be apprehended, grasping does not exist and cannot be apprehended, the rebirth process does not exist and cannot be apprehended, birth does not exist and cannot be apprehended, and aging and death do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of generosity does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of meditative concentration does not exist and cannot be apprehended, and the perfection of wisdom does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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, [F.40.a] 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the applications of mindfulness do not exist and cannot be apprehended, the supports for miraculous ability do not exist and cannot be apprehended, the faculties do not exist and cannot be apprehended, the powers do not exist and cannot be apprehended, the branches of enlightenment do not exist and cannot be apprehended, and the noble eightfold path does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the truths of the noble ones do not exist and cannot be apprehended, the meditative concentrations do not exist and cannot be apprehended, the immeasurable attitudes do not exist and cannot be apprehended, the formless absorptions do not exist and cannot be apprehended, the eight liberations do not exist and cannot be apprehended, the nine serial steps of meditative absorption do not exist and cannot be apprehended, the emptiness, signlessness, [F.40.b] and wishlessness gateways to liberation do not exist and cannot be apprehended, the extrasensory powers do not exist and cannot be apprehended, the meditative stabilities do not exist and cannot be apprehended, the gateways of the dhāraṇīs do not exist and cannot be apprehended, the powers of the tathāgatas do not exist and cannot be apprehended, the fearlessnesses do not exist and cannot be apprehended, the kinds of exact knowledge do not exist and cannot be apprehended, and the distinct qualities of the buddhas do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the fruit of having entered the stream does not exist and cannot be apprehended, the fruit of once-returner does not exist and cannot be apprehended, the fruit of non-returner does not exist and cannot be apprehended, arhatship does not exist and cannot be apprehended, the knowledge of the aspects of the path does not exist and cannot be apprehended, and all-aspect omniscience does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 [F.41.a] that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the real nature does not exist and cannot be apprehended, the unmistaken real nature does not exist and cannot be apprehended, the one and only real nature does not exist and cannot be apprehended, the reality of phenomena does not exist and cannot be apprehended, the realm of phenomena does not exist and cannot be apprehended, the abiding nature of phenomena does not exist and cannot be apprehended, the maturity of phenomena does not exist and cannot be apprehended, and the very limit of reality does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to 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 that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, those who have entered the stream also do not exist and cannot be apprehended, once-returners do not exist and cannot be apprehended, non-returners do not exist and cannot be apprehended, arhats do not exist and cannot be apprehended, pratyekabuddhas do not exist and cannot be apprehended, bodhisattvas do not exist and cannot be apprehended, and buddhas do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, since the emptiness of internal phenomena cannot be apprehended, the emptiness of internal phenomena does not exist [F.41.b] and cannot be apprehended. Since the emptiness of external phenomena cannot be apprehended, the emptiness of external phenomena does not exist and cannot be apprehended. Since the emptiness of external and internal phenomena cannot be apprehended, the emptiness of external and internal phenomena does not exist and cannot be apprehended. Since the emptiness of emptiness cannot be apprehended, the emptiness of emptiness does not exist and cannot be apprehended. Since the emptiness of great extent cannot be apprehended, the emptiness of great extent does not exist and cannot be apprehended. Since the emptiness of ultimate reality cannot be apprehended, the emptiness of ultimate reality does not exist and cannot be apprehended. Since the emptiness of conditioned phenomena cannot be apprehended, the emptiness of conditioned phenomena does not exist and cannot be apprehended. Since the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena does not exist and cannot be apprehended. Since the emptiness of the unlimited cannot be apprehended, the emptiness of the unlimited does not exist and cannot be apprehended. Since the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of that which has neither beginning nor end does not exist and cannot be apprehended. Since the emptiness of nonexclusion cannot be apprehended, the emptiness of nonexclusion does not exist and cannot be apprehended. Since the emptiness of inherent nature cannot be apprehended, the emptiness of inherent nature does not exist and cannot be apprehended. Since the emptiness of all phenomena cannot be apprehended, the emptiness of all phenomena does not exist and cannot be apprehended. Since the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of that which cannot be apprehended does not exist and cannot be apprehended. Since the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of intrinsic defining characteristics does not exist and cannot be apprehended. Since the emptiness of nonentities cannot be apprehended, the emptiness of nonentities does not exist and cannot be apprehended. Since the emptiness of essential nature cannot be apprehended, the emptiness of essential nature does not exist and cannot be apprehended. Since the emptiness of an essential nature of nonentities cannot be apprehended, [F.42.a] the emptiness of an essential nature of nonentities does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not discouraged, not utterly discouraged, not afraid, not frightened, and not fearful, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”
“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”
“Venerable Śāradvatīputra,” replied the venerable Subhūti, “physical forms are without the essential nature of physical forms, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings are without the essential nature of feelings, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Perceptions are without the essential nature of perceptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the eyes are without the essential nature of the eyes, [F.42.b] and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ears are without the essential nature of the ears, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nose is without the essential nature of the nose, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The tongue is without the essential nature of the tongue, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The body is without the essential nature of the body, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The mental faculty is without the essential nature of the mental faculty, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, sights are without the essential nature of sights, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sounds are without the essential nature of sounds, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Odors are without the essential nature of odors, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tastes are without the essential nature of tastes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. [F.43.a] Tangibles are without the essential nature of tangibles, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental phenomena are without the essential nature of mental phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, visual consciousness is without the essential nature of visual consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Auditory consciousness is without the essential nature of auditory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Olfactory consciousness is without the essential nature of olfactory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Gustatory consciousness is without the essential nature of gustatory consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Tactile consciousness is without the essential nature of tactile consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mental consciousness is without the essential nature of mental consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, visually compounded sensory contact [F.43.b] is without the essential nature of visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Aurally compounded sensory contact is without the essential nature of aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Nasally compounded sensory contact is without the essential nature of nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Lingually compounded sensory contact is without the essential nature of lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Corporeally compounded sensory contact is without the essential nature of corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Mentally compounded sensory contact is without the essential nature of mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are without the essential nature of feelings conditioned by visually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by aurally compounded sensory contact are without the essential nature of feelings conditioned by aurally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice [F.44.a] the perfection of wisdom. Feelings conditioned by nasally compounded sensory contact are without the essential nature of feelings conditioned by nasally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by lingually compounded sensory contact are without the essential nature of feelings conditioned by lingually compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by corporeally compounded sensory contact are without the essential nature of feelings conditioned by corporeally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings conditioned by mentally compounded sensory contact are without the essential nature of feelings conditioned by mentally compounded sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the earth element is without the essential nature of the earth element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The water element is without the essential nature of the water element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fire element is without the essential nature of the fire element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The wind element is without the essential nature of the wind element, [F.44.b] and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The space element is without the essential nature of the space element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The consciousness element is without the essential nature of the consciousness element, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, ignorance is without the essential nature of ignorance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Formative predispositions are without the essential nature of formative predispositions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Consciousness is without the essential nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Name and form are without the essential nature of name and form, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The six sense fields are without the essential nature of the six sense fields, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensory contact is without the essential nature of sensory contact, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Sensation [F.45.a] is without the essential nature of sensation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Craving is without the essential nature of craving, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Grasping is without the essential nature of grasping, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The rebirth process is without the essential nature of the rebirth process, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Birth is without the essential nature of birth, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Aging and death are without the essential nature of aging and death, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the perfection of generosity is without the essential nature of the perfection of generosity, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of ethical discipline is without the essential nature of the perfection of ethical discipline, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of tolerance is without the essential nature of the perfection of tolerance, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of perseverance is without the essential nature of the perfection of perseverance, and this is correctly and definitively cognized when bodhisattva great beings [F.45.b] practice the perfection of wisdom. The perfection of meditative concentration is without the essential nature of the perfection of meditative concentration, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The perfection of wisdom is without the essential nature of the perfection of wisdom, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is without the essential nature of the emptiness of internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external phenomena is without the essential nature of the emptiness of external phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of external and internal phenomena is without the essential nature of the emptiness of external and internal phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of emptiness is without the essential nature of the emptiness of emptiness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of great extent is without the essential nature of the emptiness of great extent, and this is correctly and definitively cognized when [F.46.a] bodhisattva great beings practice the perfection of wisdom. The emptiness of ultimate reality is without the essential nature of the emptiness of ultimate reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of conditioned phenomena is without the essential nature of the emptiness of conditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of unconditioned phenomena is without the essential nature of the emptiness of unconditioned phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of the unlimited is without the essential nature of the emptiness of the unlimited, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of that which has neither beginning nor end is without the essential nature of the emptiness of that which has neither beginning nor end, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonexclusion is without the essential nature of the emptiness of nonexclusion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of inherent nature is without the essential nature of the emptiness of inherent nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of all phenomena [F.46.b] is without the essential nature of the emptiness of all phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of intrinsic defining characteristics is without the essential nature of the emptiness of intrinsic defining characteristics, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of that which cannot be apprehended is without the essential nature of the emptiness of that which cannot be apprehended, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of nonentities is without the essential nature of the emptiness of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of essential nature is without the essential nature of the emptiness of essential nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness of an essential nature of nonentities is without the essential nature of the emptiness of an essential nature of nonentities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the four applications of mindfulness are without the essential nature of the applications of mindfulness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four correct exertions are without the essential nature of the correct exertions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. [F.47.a] The four supports for miraculous ability are without the essential nature of the supports for miraculous ability, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five faculties are without the essential nature of the faculties, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The five powers are without the essential nature of the powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The seven branches of enlightenment are without the essential nature of the branches of enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The noble eightfold path is without the essential nature of the noble path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four truths of the noble ones are without the essential nature of the truths of the noble ones, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four meditative concentrations are without the essential nature of the meditative concentrations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four immeasurable attitudes are without the essential nature of the immeasurable attitudes, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four formless absorptions are without the essential nature [F.47.b] of the formless absorptions, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eight liberations are without the essential nature of the liberations, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The nine serial steps of meditative absorption are without the essential nature of the serial steps of meditative absorption, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The emptiness, signlessness, and wishlessness gateways to liberation are without the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The extrasensory powers are without the essential nature of the extrasensory powers, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The meditative stabilities are without the essential nature of the meditative stabilities, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The gateways of the dhāraṇīs are without the essential nature of the gateways of the dhāraṇīs, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The ten powers of the tathāgatas are without the essential nature of the powers of the tathāgatas, and this is correctly and definitively cognized [F.48.a] when bodhisattva great beings practice the perfection of wisdom. The four fearlessnesses are without the essential nature of the fearlessnesses, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The four kinds of exact knowledge are without the essential nature of the kinds of exact knowledge, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great loving kindness is without the essential nature of great loving kindness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Great compassion is without the essential nature of great compassion, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The eighteen distinct qualities of the buddhas are without the essential nature of the distinct qualities of the buddhas, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the fruit of having entered the stream is without the essential nature of the fruit of having entered the stream, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of once-returner is without the essential nature of the fruit of once-returner, and this [F.48.b] is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The fruit of non-returner is without the essential nature of the fruit of non-returner, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Arhatship is without the essential nature of arhatship, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. individual enlightenment is without the essential nature of individual enlightenment, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Knowledge of the aspects of the path is without the essential nature of knowledge of the aspects of the path, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. All-aspect omniscience is without the essential nature of all-aspect omniscience, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, the real nature is without the essential nature of the real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The unmistaken real nature is without the essential nature of the unmistaken real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The one and only real nature is without the essential nature of the one and only real nature, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The reality of phenomena is without the essential nature of the reality of phenomena, and this is correctly and definitively cognized [F.49.a] when bodhisattva great beings practice the perfection of wisdom. The realm of phenomena is without the essential nature of the realm of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The maturity of phenomena is without the essential nature of the maturity of phenomena, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. The very limit of reality is without the essential nature of the very limit of reality, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.
“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.” [B4]
“Venerable Subhūti,” he asked, “what is the essential nature of physical forms? What is the essential nature of feelings? What is the essential nature of perceptions? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of the eyes? What is the essential nature of the ears? What is the essential nature of the nose? What is the essential nature of the tongue? What is the essential nature of the body? What is the essential nature of the mental faculty? What is the essential nature of sights? What is the essential nature of sounds? What is the essential nature of odors? [F.49.b] What is the essential nature of tastes? What is the essential nature of tangibles? What is the essential nature of mental phenomena? What is the essential nature of visual consciousness? What is the essential nature of auditory consciousness? What is the essential nature of olfactory consciousness? What is the essential nature of gustatory consciousness? What is the essential nature of tactile consciousness? What is the essential nature of mental consciousness? What is the essential nature of visually compounded sensory contact? What is the essential nature of aurally compounded sensory contact? What is the essential nature of nasally compounded sensory contact? What is the essential nature of lingually compounded sensory contact? What is the essential nature of corporeally compounded sensory contact? What is the essential nature of mentally compounded sensory contact? What is the essential nature of feelings conditioned by visually compounded sensory contact? What is the essential nature of feelings conditioned by aurally compounded sensory contact? What is the essential nature of feelings conditioned by nasally compounded sensory contact? What is the essential nature of feelings conditioned by lingually compounded sensory contact? What is the essential nature of feelings conditioned by corporeally compounded sensory contact? What is the essential nature of feelings conditioned by mentally compounded sensory contact? What is the essential nature of the earth element? What is the essential nature of the water element? What is the essential nature of the fire element? What is the essential nature of the wind element? What is the essential nature of the space element? What is the essential nature of the consciousness element? What is the essential nature of ignorance? What is the essential nature of formative predispositions? What is the essential nature of consciousness? What is the essential nature of name and form? What is the essential nature of the six sense fields? What is the essential nature of sensory contact? What is the essential nature of sensation? What is the essential nature of craving? What is the essential nature of grasping? What is the essential nature of the rebirth process? What is the essential nature of birth? [F.50.a] What is the essential nature of aging and death?
“What is the essential nature of the perfection of generosity? What is the essential nature of the perfection of ethical discipline? What is the essential nature of the perfection of tolerance? What is the essential nature of the perfection of perseverance? What is the essential nature of the perfection of meditative concentration? What is the essential nature of the perfection of wisdom? What is the essential nature of the emptiness of internal phenomena? What is the essential nature of the emptiness of external phenomena? What is the essential nature of the emptiness of external and internal phenomena? What is the essential nature of the emptiness of emptiness? What is the essential nature of the emptiness of great extent? What is the essential nature of the emptiness of ultimate reality? What is the essential nature of the emptiness of conditioned phenomena? What is the essential nature of the emptiness of unconditioned phenomena? What is the essential nature of the emptiness of the unlimited? What is the essential nature of the emptiness of that which has neither beginning nor end? What is the essential nature of the emptiness of nonexclusion? What is the essential nature of the emptiness of inherent nature? What is the essential nature of the emptiness of all phenomena? What is the essential nature of the emptiness of that which cannot be apprehended? What is the essential nature of the emptiness of intrinsic defining characteristics? What is the essential nature of the emptiness of nonentities? What is the essential nature of the emptiness of essential nature? What is the essential nature of the emptiness of an essential nature of nonentities? What is the essential nature of the four applications of mindfulness? What is the essential nature of the correct exertions? What is the essential nature of the supports for miraculous ability? What is the essential nature of the faculties? What is the essential nature of the powers? What is the essential nature of the branches of enlightenment? What is the essential nature of the noble eightfold path? [F.50.b] What is the essential nature of the truths of the noble ones? What is the essential nature of the meditative concentrations? What is the essential nature of the immeasurable attitudes? What is the essential nature of the formless absorptions? What is the essential nature of the liberations? What is the essential nature of the serial steps of meditative absorption? What is the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation? What is the essential nature of the extrasensory powers? What is the essential nature of the meditative stabilities? What is the essential nature of the gateways of the dhāraṇīs? What is the essential nature of the powers of the tathāgatas? What is the essential nature of the fearlessnesses? What is the essential nature of the four kinds of exact knowledge? What is the essential nature of great loving kindness? What is the essential nature of great compassion? What is the essential nature of the distinct qualities of the buddhas? What is the essential nature of the fruit of having entered the stream? What is the essential nature of the fruit of once-returner? What is the essential nature of the fruit of non-returner? What is the essential nature of the fruit of arhatship? What is the essential nature of the fruit of individual enlightenment? What is the essential nature of the fruit of the knowledge of the aspects of the path? What is the essential nature of the fruit of all-aspect omniscience? What is the essential nature of the real nature? What is the essential nature of the unmistaken real nature? What is the essential nature of the one and only real nature? What is the essential nature of the reality of phenomena? What is the essential nature of the realm of phenomena? What is the essential nature of the abiding nature of phenomena? What is the essential nature of the maturity of phenomena? What is the essential nature of the very limit of reality?”
“Venerable Śāradvatīputra,” replied Subhūti, “the essential nature of physical forms is not an entity. The essential nature of feelings is not an entity. [F.51.a] The essential nature of perceptions is not an entity. The essential nature of formative predispositions is not an entity. The essential nature of consciousness is not an entity. The essential nature of the eyes is not an entity. The essential nature of the ears is not an entity. The essential nature of the nose is not an entity. The essential nature of the tongue is not an entity. The essential nature of the body is not an entity. The essential nature of the mental faculty is not an entity. The essential nature of sights is not an entity. The essential nature of sounds is not an entity. The essential nature of odors is not an entity. The essential nature of tastes is not an entity. The essential nature of tangibles is not an entity. The essential nature of mental phenomena is not an entity. The essential nature of visual consciousness is not an entity. The essential nature of auditory consciousness is not an entity. The essential nature of olfactory consciousness is not an entity. The essential nature of gustatory consciousness is not an entity. The essential nature of tactile consciousness is not an entity. The essential nature of mental consciousness is not an entity. The essential nature of visually compounded sensory contact is not an entity. The essential nature of aurally compounded sensory contact is not an entity. The essential nature of nasally compounded sensory contact is not an entity. The essential nature of lingually compounded sensory contact is not an entity. The essential nature of corporeally compounded sensory contact is not an entity. The essential nature of mentally compounded sensory contact is not an entity. The essential nature of feelings conditioned by visually compounded sensory contact is not an entity. The essential nature of feelings conditioned by aurally compounded sensory contact is not an entity. The essential nature of feelings conditioned by nasally compounded sensory contact is not an entity. The essential nature of feelings conditioned by lingually compounded sensory contact is not an entity. The essential nature of feelings conditioned by corporeally compounded sensory contact [F.51.b] is not an entity. The essential nature of feelings conditioned by mentally compounded sensory contact is not an entity. The essential nature of the earth element is not an entity. The essential nature of the water element is not an entity. The essential nature of the fire element is not an entity. The essential nature of the wind element is not an entity. The essential nature of the space element is not an entity. The essential nature of the consciousness element is not an entity. The essential nature of ignorance is not an entity. The essential nature of formative predispositions is not an entity. The essential nature of consciousness is not an entity. The essential nature of name and form is not an entity. The essential nature of the six sense fields is not an entity. The essential nature of sensory contact is not an entity. The essential nature of sensation is not an entity. The essential nature of craving is not an entity. The essential nature of grasping is not an entity. The essential nature of the rebirth process is not an entity. The essential nature of birth is not an entity. The essential nature of aging and death is not an entity.
“The essential nature of the perfection of generosity is not an entity. The essential nature of the perfection of ethical discipline is not an entity. The essential nature of the perfection of tolerance is not an entity. The essential nature of the perfection of perseverance is not an entity. The essential nature of the perfection of meditative concentration is not an entity. The essential nature of the perfection of wisdom is not an entity. The essential nature of the emptiness of internal phenomena is not an entity. The essential nature of the emptiness of external phenomena is not an entity. The essential nature of the emptiness of external and internal phenomena is not an entity. The essential nature of the emptiness of emptiness is not an entity. The essential nature of the emptiness of great extent is not an entity. The essential nature of the emptiness of ultimate reality is not an entity. The essential nature of the emptiness [F.52.a] of conditioned phenomena is not an entity. The essential nature of the emptiness of unconditioned phenomena is not an entity. The essential nature of the emptiness of the unlimited is not an entity. The essential nature of the emptiness of that which has neither beginning nor end is not an entity. The essential nature of the emptiness of nonexclusion is not an entity. The essential nature of the emptiness of inherent nature is not an entity. The essential nature of the emptiness of all phenomena is not an entity. The essential nature of the emptiness of that which cannot be apprehended is not an entity. The essential nature of the emptiness of intrinsic defining characteristics is not an entity. The essential nature of the emptiness of nonentities is not an entity. The essential nature of the emptiness of essential nature is not an entity. The essential nature of the emptiness of an essential nature of nonentities is not an entity.
The essential nature of the four applications of mindfulness is not an entity. The essential nature of the correct exertions is not an entity. The essential nature of the supports for miraculous ability is not an entity. The essential nature of the faculties is not an entity. The essential nature of the powers is not an entity. The essential nature of the branches of enlightenment is not an entity. The essential nature of the noble eightfold path is not an entity. The essential nature of the truths of the noble ones is not an entity. The essential nature of the meditative concentrations is not an entity. The essential nature of the immeasurable attitudes is not an entity. The essential nature of the formless absorptions is not an entity. The essential nature of the liberations is not an entity. The essential nature of the serial steps of meditative absorption is not an entity. The essential nature of the emptiness, signlessness, and wishlessness gateways to liberation is not an entity. The essential nature of the extrasensory powers [F.52.b] is not an entity. The essential nature of the meditative stabilities is not an entity. The essential nature of the gateways of the dhāraṇīs is not an entity. The essential nature of the powers of the tathāgatas is not an entity. The essential nature of the fearlessnesses is not an entity. The essential nature of the kinds of exact knowledge is not an entity. The essential nature of great loving kindness is not an entity. The essential nature of great compassion is not an entity. The essential nature of the distinct qualities of the buddhas is not an entity. The essential nature of the fruit of having entered the stream is not an entity. The essential nature of the fruit of once-returner is not an entity. The essential nature of the fruit of non-returner is not an entity. The essential nature of arhatship is not an entity. The essential nature of individual enlightenment is not an entity. The essential nature of the knowledge of the aspects of the path is not an entity. The essential nature of all-aspect omniscience is not an entity. The essential nature of the real nature is not an entity. The essential nature of the unmistaken real nature is not an entity. The essential nature of the one and only real nature is not an entity. The essential nature of the reality of phenomena is not an entity. The essential nature of the realm of phenomena is not an entity. The essential nature of the abiding nature of phenomena is not an entity. The essential nature of the maturity of phenomena is not an entity. The essential nature of the very limit of reality is not an entity.
“Venerable Śāradvatīputra, for these reasons, one should know how physical forms are without the essential nature of physical forms. Feelings are without the essential nature of feelings. Perceptions are without the essential nature of perceptions. Formative predispositions are without the essential nature of formative predispositions. Consciousness is without the essential nature of consciousness. The eyes [F.53.a] are without the essential nature of the eyes. The ears are without the essential nature of the ears. The nose is without the essential nature of the nose. The tongue is without the essential nature of the tongue. The body is without the essential nature of the body. The mental faculty without the essential nature of the mental faculty. Sights are without the essential nature of sights. Sounds are without the essential nature of sounds. Odors are without the essential nature of odors. Tastes are without the essential nature of tastes. Tangibles are without the essential nature of tangibles. Mental phenomena are without the essential nature of mental phenomena. Visual consciousness is without the essential nature of visual consciousness. Auditory consciousness is without the essential nature of auditory consciousness. Olfactory consciousness is without the essential nature of olfactory consciousness. Gustatory consciousness is without the essential nature of gustatory consciousness. Tactile consciousness is without the essential nature of tactile consciousness. Mental consciousness is without the essential nature of mental consciousness. Visually compounded sensory contact is without the essential nature of visually compounded sensory contact. Aurally compounded sensory contact is without the essential nature of aurally compounded sensory contact. Nasally compounded sensory contact is without the essential nature of nasally compounded sensory contact. Lingually compounded sensory contact is without the essential nature of lingually compounded sensory contact. Corporeally compounded sensory contact is without the essential nature of corporeally compounded sensory contact. Mentally compounded sensory contact is without the essential nature of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are without the essential nature of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are without the essential nature of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are without the essential nature of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact [F.53.b] are without the essential nature of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are without the essential nature of feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are without the essential nature of feelings conditioned by mentally compounded sensory contact. The earth element is without the essential nature of the earth element. The water element is without the essential nature of the water element. The fire element is without the essential nature of the fire element. The wind element is without the essential nature of the wind element. The space element is without the essential nature of the space element. The consciousness element is without the essential nature of the consciousness element. Ignorance is without the essential nature of ignorance. Formative predispositions are without the essential nature of formative predispositions. Consciousness is without the essential nature of consciousness. Name and form are without the essential nature of name and form. The six sense fields are without the essential nature of the six sense fields. Sensory contact is without the essential nature of sensory contact. Sensation is without the essential nature of sensation. Craving is without the essential nature of craving. Grasping is without the essential nature of grasping. The rebirth process is without the essential nature of the rebirth process. Birth is without the essential nature of birth. Aging and death are without the essential nature of aging and death. The perfection of generosity is without the essential nature of the perfection of generosity. The perfection of ethical discipline is without the essential nature of the perfection of ethical discipline. The perfection of tolerance is without the essential nature of the perfection of tolerance. The perfection of perseverance is without the essential nature of the perfection of perseverance. The perfection of meditative concentration is without the essential nature of the perfection of meditative concentration. [F.54.a] The perfection of wisdom is without the essential nature of the perfection of wisdom. The emptiness of internal phenomena is without the essential nature of the emptiness of internal phenomena. The emptiness of external phenomena is without the essential nature of the emptiness of external phenomena. The emptiness of external and internal phenomena is without the essential nature of the emptiness of external and internal phenomena. The emptiness of emptiness is without the essential nature of the emptiness of emptiness. The emptiness of great extent is without the essential nature of the emptiness of great extent. The emptiness of ultimate reality is without the essential nature of the emptiness of ultimate reality. The emptiness of conditioned phenomena is without the essential nature of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is without the essential nature of the emptiness of unconditioned phenomena. The emptiness of the unlimited is without the essential nature of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is without the essential nature of the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion is without the essential nature of the emptiness of nonexclusion. The emptiness of inherent nature is without the essential nature of the emptiness of inherent nature. The emptiness of all phenomena is without the essential nature of the emptiness of all phenomena. The emptiness of that which cannot be apprehended is without the essential nature of the emptiness of that which cannot be apprehended. The emptiness of intrinsic defining characteristics is without the essential nature of the emptiness of intrinsic defining characteristics. The emptiness of nonentities is without the essential nature of the emptiness of nonentities. The emptiness of essential nature is without the essential nature of the emptiness of essential nature. The emptiness of an essential nature of nonentities is without the essential nature of the emptiness of an essential nature of nonentities. The applications of mindfulness are without the essential nature of the applications of mindfulness. The correct exertions are without the essential nature of the correct exertions. The supports for miraculous ability are without the essential nature of the supports for miraculous ability. The faculties [F.54.b] are without the essential nature of the faculties. The powers are without the essential nature of the powers. The branches of enlightenment are without the essential nature of the branches of enlightenment. The noble eightfold path is without the essential nature of the noble eightfold path. The truths of the noble ones are without the essential nature of the truths of the noble ones. The meditative concentrations are without the essential nature of the meditative concentrations. The immeasurable attitudes are without the essential nature of the immeasurable attitudes. The formless absorptions are without the essential nature of the formless absorptions. The eight liberations are without the essential nature of the liberations. The nine serial steps of meditative absorption are without the essential nature of the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation are without the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers are without the essential nature of the extrasensory powers. The meditative stabilities are without the essential nature of the meditative stabilities. The gateways of the dhāraṇīs are without the essential nature of the gateways of the dhāraṇīs. The ten powers of the tathāgatas are without the essential nature of the powers of the tathāgatas. The four fearlessnesses are without the essential nature of the fearlessnesses. The four kinds of exact knowledge are without the essential nature of the kinds of exact knowledge. Great loving kindness is without the essential nature of great loving kindness. Great compassion is without the essential nature of great compassion. The eighteen distinct qualities of the buddhas are without the essential nature of the distinct qualities of the buddhas. The fruit of having entered the stream is without the essential nature of the fruit of having entered the stream. [F.55.a] The fruit of once-returner is without the essential nature of the fruit of once-returner. The fruit of non-returner is without the essential nature of the fruit of non-returner. Arhatship is without the essential nature of arhatship. individual enlightenment is without the essential nature of individual enlightenment. The knowledge of the aspects of the path is without the essential nature of the knowledge of the aspects of the path. All-aspect omniscience is without the essential nature of all-aspect omniscience. The real nature is without the essential nature of the real nature. The unmistaken real nature is without the essential nature of the unmistaken real nature. The one and only real nature is without the essential nature of the one and only real nature. The reality of phenomena is without the essential nature of the reality of phenomena. The realm of phenomena is without the essential nature of the realm of phenomena. The abiding nature of phenomena is without the essential nature of the abiding nature of phenomena. The maturity of phenomena is without the essential nature of the maturity of phenomena. The very limit of reality is without the essential nature of the very limit of reality.
“Moreover, Venerable Śāradvatīputra, physical forms are without the defining characteristics of physical forms. Feelings are without the defining characteristics of feelings. Perceptions are without the defining characteristics of perceptions. Formative predispositions are without the defining characteristics of formative predispositions. Consciousness is without the defining characteristics of consciousness. The eyes are without the defining characteristics of the eyes. The ears are without the defining characteristics of the ears. The nose is without the defining characteristics of the nose. The tongue is without the defining characteristics of the tongue. The body is without the defining characteristics of the body. The mental faculty is without the defining characteristics of the mental faculty. Sights are without the defining characteristics of sights. Sounds are without the defining characteristics of sounds. Odors are without the defining characteristics of odors. Tastes are without the defining characteristics of tastes. Tangibles are without the defining characteristics [F.55.b] of tangibles. Mental phenomena are without the defining characteristics of mental phenomena. Visual consciousness is without the defining characteristics of visual consciousness. Auditory consciousness is without the defining characteristics of auditory consciousness. Olfactory consciousness is without the defining characteristics of olfactory consciousness. Gustatory consciousness is without the defining characteristics of gustatory consciousness. Tactile consciousness is without the defining characteristics of tactile consciousness. Mental consciousness is without the defining characteristics of mental consciousness. Visually compounded sensory contact is without the defining characteristics of visually compounded sensory contact. Aurally compounded sensory contact is without the defining characteristics of aurally compounded sensory contact. Nasally compounded sensory contact is without the defining characteristics of nasally compounded sensory contact. Lingually compounded sensory contact is without the defining characteristics of lingually compounded sensory contact. Corporeally compounded sensory contact is without the defining characteristics of corporeally compounded sensory contact. Mentally compounded sensory contact is without the defining characteristics of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are without the defining characteristics of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are without the defining characteristics of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are without the defining characteristics of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are without the defining characteristics of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are without the defining characteristics of feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are without the defining characteristics of feelings conditioned by mentally compounded sensory contact. The earth element is without the defining characteristics of the earth element. The water element is without the defining characteristics of the water element. The fire element is without [F.56.a] the defining characteristics of the fire element. The wind element is without the defining characteristics of the wind element. The space element is without the defining characteristics of the space element. The consciousness element is without the defining characteristics of the consciousness element. Ignorance is without the defining characteristics of ignorance. Formative predispositions are without the defining characteristics of formative predispositions. Consciousness is without the defining characteristics of consciousness. Name and form are without the defining characteristics of name and form. The six sense fields are without the defining characteristics of the six sense fields. Sensory contact is without the defining characteristics of sensory contact. Sensation is without the defining characteristics of sensation. Craving is without the defining characteristics of craving. Grasping is without the defining characteristics of grasping. The rebirth process is without the defining characteristics of the rebirth process. Birth is without the defining characteristics of birth. Aging and death are without the defining characteristics of aging and death.
“The perfection of generosity is without the defining characteristics of the perfection of generosity. The perfection of ethical discipline is without the defining characteristics of the perfection of ethical discipline. The perfection of tolerance is without the defining characteristics of the perfection of tolerance. The perfection of perseverance is without the defining characteristics of the perfection of perseverance. The perfection of meditative concentration is without the defining characteristics of the perfection of meditative concentration. The perfection of wisdom is without the defining characteristics of the perfection of wisdom. The emptiness of internal phenomena is without the defining characteristics of the emptiness of internal phenomena. The emptiness of external phenomena is without the defining characteristics of the emptiness of external phenomena. The emptiness of external and internal phenomena is without the defining characteristics of the emptiness of external and internal phenomena. The emptiness of emptiness is without the defining characteristics of the emptiness of emptiness. The emptiness of great extent is without the defining characteristics of the emptiness of great extent. The emptiness of ultimate reality [F.56.b] is without the defining characteristics of the emptiness of ultimate reality. The emptiness of conditioned phenomena is without the defining characteristics of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is without the defining characteristics of the emptiness of unconditioned phenomena. The emptiness of the unlimited is without the defining characteristics of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is without the defining characteristics of the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion is without the defining characteristics of the emptiness of nonexclusion. The emptiness of inherent nature is without the defining characteristics of the emptiness of inherent nature. The emptiness of all phenomena is without the defining characteristics of the emptiness of all phenomena. The emptiness of that which cannot be apprehended is without the defining characteristics of the emptiness of that which cannot be apprehended. The emptiness of intrinsic defining characteristics is without the defining characteristics of the emptiness of intrinsic defining characteristics. The emptiness of nonentities is without the defining characteristics of the emptiness of nonentities. The emptiness of essential nature is without the defining characteristics of the emptiness of essential nature. The emptiness of an essential nature of nonentities is without the defining characteristics of the emptiness of an essential nature of nonentities. The applications of mindfulness are without the defining characteristics of the applications of mindfulness. The correct exertions are without the defining characteristics of the correct exertions. The supports for miraculous ability are without the defining characteristics of the supports for miraculous ability. The faculties are without the defining characteristics of the faculties. The powers are without the defining characteristics of the powers. The branches of enlightenment are without the defining characteristics of the branches of enlightenment. The noble eightfold path is without the defining characteristics of the noble path. The truths of the noble ones are without the defining characteristics of the truths of the noble ones. The meditative concentrations are without the defining characteristics of the meditative concentrations. The immeasurable attitudes are without the defining characteristics of the immeasurable attitudes. The formless absorptions are without the defining characteristics of [F.57.a] the formless absorptions. The liberations are without the defining characteristics of the liberations. The nine serial steps of meditative absorption are without the defining characteristics of the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation are without the defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers are without the defining characteristics of the extrasensory powers. The meditative stabilities are without the defining characteristics of the meditative stabilities. The gateways of the dhāraṇīs are without the defining characteristics of the gateways of the dhāraṇīs. The ten powers of the tathāgatas are without the defining characteristics of the powers of the tathāgatas. The four fearlessnesses are without the defining characteristics of the fearlessnesses. The four kinds of exact knowledge are without the defining characteristics of the kinds of exact knowledge. Great loving kindness is without the defining characteristics of great loving kindness. Great compassion is without the defining characteristics of great compassion. The eighteen distinct qualities of the buddhas are without the defining characteristics of the distinct qualities of the buddhas. The fruit of having entered the stream is without the defining characteristics of the fruit of having entered the stream. The fruit of once-returner is without the defining characteristics of the fruit of once-returner. The fruit of non-returner is without the defining characteristics of the fruit of non-returner. Arhatship is without the defining characteristics of arhatship. individual enlightenment is without the defining characteristics of individual enlightenment. The knowledge of the aspects of the path is without the defining characteristics of the knowledge of the aspects of the path. All-aspect omniscience is without the defining characteristics of all-aspect omniscience. The real nature is without the defining characteristics of the real nature. The unmistaken real nature is without the defining characteristics of the unmistaken real nature. [F.57.b] The one and only real nature is without the defining characteristics of the one and only real nature. The reality of phenomena is without the defining characteristics of the reality of phenomena. The realm of phenomena is without the defining characteristics of the realm of phenomena. The abiding nature of phenomena is without the defining characteristics of the abiding nature of phenomena. The maturity of phenomena is without the defining characteristics of the maturity of phenomena. The very limit of reality is without the defining characteristics of the very limit of reality. Even defining characteristics are without the essential nature of defining characteristics. Even the essential nature of defining characteristics is without the essential nature of defining characteristics.”
“Venerable Subhūti, will those bodhisattva great beings who undertake this training be emancipated in all-aspect omniscience?”
“Yes!” replied Subhūti. “Those bodhisattva great beings who undertake this training will be emancipated in all-aspect omniscience. If you ask why, Venerable Śāradvatīputra, it is because all phenomena are unborn and unemancipated.”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms, and therein birth is not apprehended nor is emancipation apprehended. Feelings are empty of feelings, and therein birth is not apprehended nor is emancipation apprehended. Perceptions are empty of perceptions, and therein birth is not apprehended nor is emancipation apprehended. Formative predispositions are empty of formative predispositions, and therein birth is not apprehended nor is emancipation apprehended. Consciousness is empty of consciousness, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the eyes are empty of the eyes, and therein birth is not apprehended nor is emancipation apprehended. [F.58.a] The ears are empty of the ears, and therein birth is not apprehended nor is emancipation apprehended. The nose is empty of the nose, and therein birth is not apprehended nor is emancipation apprehended. The tongue is empty of the tongue, and therein birth is not apprehended nor is emancipation apprehended. The body is empty of the body, and therein birth is not apprehended nor is emancipation apprehended. The mental faculty is empty of the mental faculty, and therein birth is not apprehended nor is emancipation apprehended. Venerable Śāradvatīputra, sights are empty of sights, and therein birth is not apprehended nor is emancipation apprehended. Sounds are empty of sounds, and therein birth is not apprehended nor is emancipation apprehended. Odors are empty of odors, and therein birth is not apprehended nor is emancipation apprehended. Tastes are empty of tastes, and therein birth is not apprehended nor is emancipation apprehended. Tangibles are empty of tangibles, and therein birth is not apprehended nor is emancipation apprehended. Mental phenomena are empty of mental phenomena, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, visual consciousness is empty of visual consciousness, and therein birth is not apprehended nor is emancipation apprehended. Auditory consciousness is empty of auditory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Olfactory consciousness is empty of olfactory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Gustatory consciousness is empty of gustatory consciousness, and therein birth is not apprehended nor is emancipation apprehended. Tactile consciousness is empty of tactile consciousness, and therein birth is not apprehended nor is emancipation apprehended. Mental consciousness is empty of mental consciousness, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable [F.58.b] Śāradvatīputra, visually compounded sensory contact is empty of visually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Aurally compounded sensory contact is empty of aurally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Nasally compounded sensory contact is empty of nasally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Lingually compounded sensory contact is empty of lingually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Mentally compounded sensory contact is empty of mentally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, [F.59.a] the earth element is empty of the earth element, and therein birth is not apprehended nor is emancipation apprehended. The water element is empty of the water element, and therein birth is not apprehended nor is emancipation apprehended. The fire element is empty of the fire element, and therein birth is not apprehended nor is emancipation apprehended. The wind element is empty of the wind element, and therein birth is not apprehended nor is emancipation apprehended. The space element is empty of the space element, and therein birth is not apprehended nor is emancipation apprehended. The consciousness element is empty of the consciousness element, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, ignorance is empty of ignorance, and therein birth is not apprehended nor is emancipation apprehended. Formative predispositions are empty of formative predispositions, and therein birth is not apprehended nor is emancipation apprehended. Consciousness is empty of consciousness, and therein birth is not apprehended nor is emancipation apprehended. Name and form are empty of name and form, and therein birth is not apprehended nor is emancipation apprehended. The six sense fields are empty of the six sense fields, and therein birth is not apprehended nor is emancipation apprehended. Sensory contact is empty of sensory contact, and therein birth is not apprehended nor is emancipation apprehended. Sensation is empty of sensation, and therein birth is not apprehended nor is emancipation apprehended. Craving is empty of craving, and therein birth is not apprehended nor is emancipation apprehended. Grasping is empty of grasping, and therein birth is not apprehended nor is emancipation apprehended. The rebirth process is empty of the rebirth process, and therein birth is not apprehended nor is emancipation apprehended. Birth is empty of birth, and therein birth is not apprehended nor is emancipation apprehended. [F.59.b] Aging and death are empty of aging and death, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity, and therein birth is not apprehended nor is emancipation apprehended. The perfection of ethical discipline is empty of the perfection of ethical discipline, and therein birth is not apprehended nor is emancipation apprehended. The perfection of tolerance is empty of the perfection of tolerance, and therein birth is not apprehended nor is emancipation apprehended. The perfection of perseverance is empty of the perfection of perseverance, and therein birth is not apprehended nor is emancipation apprehended. The perfection of meditative concentration is empty of the perfection of meditative concentration, and therein birth is not apprehended nor is emancipation apprehended. The perfection of wisdom is empty of the perfection of wisdom, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of external phenomena is empty of the emptiness of external phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of emptiness is empty of the emptiness of emptiness, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of great extent is empty of the emptiness of great extent, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of ultimate reality is empty of the emptiness of ultimate reality, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of [F.60.a] conditioned phenomena is empty of the emptiness of conditioned phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of the unlimited is empty of the emptiness of the unlimited, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of nonexclusion is empty of the emptiness of nonexclusion, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of inherent nature is empty of the emptiness of inherent nature, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of all phenomena is empty of the emptiness of all phenomena, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of nonentities is empty of the emptiness of nonentities, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of essential nature is empty of the emptiness of essential nature, and therein birth is not apprehended nor is emancipation apprehended. The emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness, and therein birth is not apprehended nor is emancipation apprehended. The correct exertions are empty of the correct exertions, and therein birth is not apprehended nor is emancipation [F.60.b] apprehended. The supports for miraculous ability are empty of the supports for miraculous ability, and therein birth is not apprehended nor is emancipation apprehended. The faculties are empty of the faculties, and therein birth is not apprehended nor is emancipation apprehended. The powers are empty of the powers, and therein birth is not apprehended nor is emancipation apprehended. The branches of enlightenment are empty of the branches of enlightenment, and therein birth is not apprehended nor is emancipation apprehended. The noble eightfold path is empty of the noble eightfold path, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the truths of the noble ones are empty of the truths of the noble ones, and therein birth is not apprehended nor is emancipation apprehended. The meditative concentrations are empty of the meditative concentrations, and therein birth is not apprehended nor is emancipation apprehended. The immeasurable attitudes are empty of the immeasurable attitudes, and therein birth is not apprehended nor is emancipation apprehended. The formless absorptions are empty of the formless absorptions, and therein birth is not apprehended nor is emancipation apprehended. The eight liberations are empty of the eight liberations, and therein birth is not apprehended nor is emancipation apprehended. The nine serial steps of meditative absorption are empty of the serial steps of meditative absorption, and therein birth is not apprehended nor is emancipation apprehended. The emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, and therein birth is not apprehended nor is emancipation apprehended. The extrasensory powers [F.61.a] are empty of the extrasensory powers, and therein birth is not apprehended nor is emancipation apprehended. The meditative stabilities are empty of the meditative stabilities, and therein birth is not apprehended nor is emancipation apprehended. The gateways of the dhāraṇīs are empty of the gateways of the dhāraṇīs, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the ten powers of the tathāgatas are empty of the powers of the tathāgatas, and therein birth is not apprehended nor is emancipation apprehended. The fearlessnesses are empty of the fearlessnesses, and therein birth is not apprehended nor is emancipation apprehended. The kinds of exact knowledge are empty of the kinds of exact knowledge, and therein birth is not apprehended nor is emancipation apprehended. Great loving kindness is empty of great loving kindness, and therein birth is not apprehended nor is emancipation apprehended. Great compassion is empty of great compassion, and therein birth is not apprehended nor is emancipation apprehended. The eighteen distinct qualities of the buddhas are empty of the distinct qualities of the buddhas, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the fruit of having entered the stream is empty of the fruit of having entered the stream, and therein birth is not apprehended nor is emancipation apprehended. The fruit of once-returner is empty of the fruit of once-returner, and therein birth is not apprehended nor is emancipation apprehended. The fruit of non-returner is empty of the fruit of non-returner, and therein birth is not apprehended nor is emancipation apprehended. Arhatship is empty of arhatship, and therein birth is not apprehended nor is emancipation apprehended. individual enlightenment [F.61.b] is empty of individual enlightenment, and therein birth is not apprehended nor is emancipation apprehended. The knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and therein birth is not apprehended nor is emancipation apprehended. All-aspect omniscience is empty of all-aspect omniscience, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, the real nature is empty of the real nature, and therein birth is not apprehended nor is emancipation apprehended. The unmistaken real nature is empty of the unmistaken real nature, and therein birth is not apprehended nor is emancipation apprehended. The one and only real nature is empty of the one and only real nature, and therein birth is not apprehended nor is emancipation apprehended. The reality of phenomena is empty of the reality of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The realm of phenomena is empty of the realm of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The abiding nature of phenomena is empty of the abiding nature of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The maturity of phenomena is empty of the maturity of phenomena, and therein birth is not apprehended nor is emancipation apprehended. The very limit of reality is empty of the very limit of reality, and therein birth is not apprehended nor is emancipation apprehended.
“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience. Commensurate with their approach to all-aspect omniscience, they will attain complete purity of the body, complete purity of speech, complete purity of the mind, and complete purity of the major marks. Commensurate with their [F.62.a] attainment of complete purity of the body, complete purity of speech, complete purity of the mind, and complete purity of the major marks, these bodhisattva great beings do not entertain thoughts of desire, and they do not entertain thoughts of hatred, do not entertain thoughts of delusion, do not entertain thoughts of pride, do not entertain thoughts of pretentiousness, do not entertain thoughts of deceit, do not entertain thoughts of envy, do not entertain thoughts of miserliness, do not entertain thoughts of craving, and do not entertain thoughts of mistaken views. Since they do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views, they will never be conceived within a mother’s womb, and they will invariably295 be born miraculously. Except in order to bring beings to maturation, they will never be born in the inferior realms. They will proceed from one buddhafield to another buddhafield, bringing beings to maturation and refining the buddhafields. They will never be separated from the lord buddhas until they fully awaken in unsurpassed, perfect, complete enlightenment.
“Therefore, Venerable Śāradvatīputra, bodhisattva great beings who wish to attain these attributes and excellences should practice this perfection of wisdom with unrelenting perseverance. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.”
This completes the fifth chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [F.62.b] [B5]
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. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
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