The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 12

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord! {Dt.243} This elder Subhūti, who has been asked about the perfection of wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, I hope that I have not contradicted the perfection of wisdom while teaching the Great Vehicle?”

“Subhūti, you have not done so!” replied the Blessed One. “Subhūti, you do teach the Great Vehicle in conformity with the perfection of wisdom. If you ask why, Subhūti, it is because whatever virtuous attributes there are, be they the attributes of śrāvakas, the attributes of pratyekabuddhas, the attributes of bodhisattvas, or the attributes of buddhas, all of them are indeed gathered and included within the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, what are the virtuous attributes, the factors conducive to enlightenment, that are gathered and included within the perfection of wisdom? [F.309.b] What are those attributes of the śrāvakas, those attributes of the pratyekabuddhas, those attributes of the bodhisattvas, and those attributes of the buddhas?”

The Blessed One replied, “They comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six extrasensory powers, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, the eighteen distinct qualities of the buddhas, unimpaired reality,326 and perpetual equanimity.

“Subhūti, these are the virtuous attributes, the factors conducive to enlightenment, that are held to be gathered and included within the perfection of wisdom, that is to say, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas.

“If you ask how so, Subhūti, all these attributes include the perfection of wisdom, [F.310.a] the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, sights, visual consciousness, visually compounded sensory contact, feelings due to sensory contact that is visually compounded, the ears, sounds, auditory consciousness, aurally compounded sensory contact, feelings due to sensory contact that is aurally compounded, the nose, odors, olfactory consciousness, nasally compounded sensory contact, feelings due to sensory contact that is nasally compounded, the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, feelings due to sensory contact that is lingually compounded, the body, tangibles, tactile consciousness, corporeally compounded sensory contact, feelings due to sensory contact that is corporeally compounded, the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, feelings due to sensory contact that is mentally compounded, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death, [F.310.b] the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom,327 the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the six extrasensory powers, the eight sense fields of mastery, the ten sense fields of complete suffusion, the eight aspects of liberation, the nine serial steps of meditative absorption, suffering, the cause of suffering, the cessation [of suffering], the path [leading to the cessation of suffering], the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the meditative stabilities, the dhāraṇī gateways, {Dt.244} the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, the eighteen distinct qualities of the buddhas, the realm of desire, the realm of form, [F.311.a] the realm of formlessness, virtuous phenomena, nonvirtuous phenomena, contaminated phenomena, uncontaminated phenomena, mundane phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena, the tathagātas, the Dharma taught by the tathāgatas, Vinaya, the realm of phenomena, the real nature, the very limit of reality, the inconceivable realm, and the expanse of nirvāṇa‍—all of these with respect to the Great Vehicle are neither conjoined nor disjoined, and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics.

“These are the ways, Subhūti, in which you do indeed teach the Great Vehicle in conformity with the perfection of wisdom. If you ask how so, it is because you do not say that the Great Vehicle is one distinct thing and the perfection of wisdom another; and just so, the Great Vehicle and the perfection of wisdom are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity another; and just so, the Great Vehicle and the perfection of generosity [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the emptiness of internal phenomena another, or the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, another; and just so, the Great Vehicle and the emptiness of internal phenomena and [the other aspects of emptiness], [F.311.b] up to and including the emptiness of the essential nature of nonentities, are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the applications of mindfulness another; and just so, the Great Vehicle and the applications of mindfulness are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path another; and just so, the Great Vehicle and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways another; and just so, the Great Vehicle and the dhāraṇī gateways [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas another; and just so, the Great Vehicle and the distinct qualities of the buddhas [and so forth] are indeed not two things and are not to be divided into two. Those are the formulations, Subhūti, by which you do indeed teach the Great Vehicle by teaching the perfection of wisdom, [F.312.a] and you do indeed teach the perfection of wisdom by teaching the Great Vehicle.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattvas do not apprehend the limit of the past. Bodhisattvas do not apprehend the limit of the future. Bodhisattvas do not apprehend the intervening present. One should know that bodhisattvas are beyond all limits because physical forms are beyond all limits. One should know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits. Indeed, it cannot be discerned328 and it cannot be apprehended that physical forms constitute a bodhisattva. Indeed, it cannot be discerned and cannot be apprehended that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva.329 Therefore, Blessed Lord, since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? {Dt.245}

“Moreover, Blessed Lord, this ‘bodhisattva’ is a mere name; yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being‍—look for it though one might‍—could there possibly be? What [F.312.b] feelings, perceptions, formative predispositions, and consciousness that have come into being‍—look for them though one might‍—could there possibly be? Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness. This being the case, Blessed Lord, one cannot apprehend as other than not having come into being those bodhisattva great beings who are engaged in the pursuit of enlightenment. How then should I who have not come into being give instructions in the perfection of wisdom which has also not come into being? If, when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, why do bodhisattva great beings not apprehend the limit of the past, not apprehend the limit of the future, and not apprehend the intervening present? Venerable Subhūti, how should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits? How should one know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits? Venerable Subhūti, How is it that physical forms not discerned and how is it that they cannot be apprehended as a bodhisattva? How is it that feelings, perceptions, formative predispositions, and consciousness are not discerned and how is it that they cannot be apprehended as a bodhisattva? Venerable Subhūti, why do you say, ‘Since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, [F.313.a] then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Blessed Lord, this “bodhisattva” is a mere name’? Venerable Subhūti, why do you say, ‘Yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being‍—look for it though one might‍—could there possibly be? What feelings, perceptions, formative predispositions, and consciousness that have come into being‍—look for them though one might‍—could there possibly be? Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness’? Venerable Subhūti, why do you say, ‘How then should I who have not come into being give teaching and instruction in the perfection of wisdom which has also not come into being’? Venerable Subhūti, why do you say, ‘One cannot apprehend bodhisattva great beings as other than not having come into being’? Venerable Subhūti, why do you say, [F.313.b] ‘If when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom’?”

The venerable Subhūti replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the past. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the past. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the future. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the future. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the intervening present. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in beings who are nonexistent, beings who are empty, beings who are void, and beings who are without inherent existence. The nonexistence of beings, the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that nonexistent beings, empty beings, [F.314.a] void beings, beings without inherent existence, {Dt.246} bodhisattvas, the limit of the past, the limit of the future, and the intervening present‍—all of these‍—are indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of feelings, perceptions, [F.314.b] formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are emptiness; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are void; or in physical forms, feelings, perceptions, formative predispositions, and consciousness that are without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in physical forms, feelings, perceptions, formative predispositions, and consciousness are not one distinct thing and bodhisattvas another, [F.315.a] nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. [F.315.b] Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, [F.316.a] and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, [F.316.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of ethical discipline, [F.317.a] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. [F.317.b] Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. [F.318.a] Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. {Dt.247}

“Venerable Śāradvatīputra, owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the correct exertions, [F.318.b] the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, [F.319.a] emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, [F.319.b] and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, [F.320.a] the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, [F.320.b] the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra, [F.321.a] the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that [all those causal and fruitional attributes], up to and including the distinct qualities of the buddhas, that are nonexistent, empty, void, and lacking inherent existence, and the [F.321.b] bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. [F.322.a] Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the