“Venerable Śāradvatīputra, the applications of mindfulness are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the correct exertions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the supports for miraculous ability are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the faculties are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the powers are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the branches of enlightenment are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the noble eightfold path is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the truths of the noble ones are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the meditative concentrations are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the immeasurable attitudes are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the formless absorptions are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the liberations are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the serial steps of meditative absorption are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the extrasensory powers are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the meditative stabilities are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the dhāraṇī gateways are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the powers of the tathāgatas are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fearlessnesses are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the kinds of exact knowledge are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both. Venerable Śāradvatīputra, great loving kindness is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, great compassion is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the distinct qualities of the buddhas are empty of an inherent nature, so they have no support in internal phenomena, no support in external phenomena, and they cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, the fruit of having entered the stream is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fruit of once-returner is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the fruit of non-returner is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, arhatship is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, individual enlightenment is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, the knowledge of the aspects of the path is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both. Venerable Śāradvatīputra, all-aspect omniscience is empty of an inherent nature, so it has no support in internal phenomena, no support in external phenomena, and it cannot be apprehended in the absence of both.
“Venerable Śāradvatīputra, that is the reason that all phenomena have no supports because they are empty of an inherent nature.
“Venerable Śāradvatīputra, bodhisattva great beings who practice the six perfections should refine637 physical forms in that manner; they should refine feelings, should refine perceptions, should refine formative predispositions, and should refine consciousness; they should refine the eyes, should refine the ears, should refine the nose, should refine the tongue, should refine the body, and should refine the mental faculty; they should refine sights, should refine sounds, should refine odors, should refine tastes, should refine tangibles, and should refine mental phenomena; they should refine visual consciousness, should refine auditory consciousness, should refine olfactory consciousness, should refine gustatory consciousness, should refine tactile consciousness, and should refine mental consciousness; they should refine visually compounded sensory contact, should refine aurally compounded sensory contact, should refine nasally compounded sensory contact, should refine lingually compounded sensory contact, should refine corporeally compounded sensory contact, and should refine mentally compounded sensory contact; they should refine feelings conditioned by visually compounded sensory contact, should refine feelings conditioned by aurally compounded sensory contact, should refine feelings conditioned by nasally compounded sensory contact, should refine feelings conditioned by lingually compounded sensory contact, should refine feelings conditioned by corporeally compounded sensory contact, and should refine feelings conditioned by mentally compounded sensory contact; they should refine the earth element, should refine the water element, should refine the fire element, should refine the wind element, should refine the space element, and should refine the consciousness element; they should refine ignorance, should refine formative predispositions, should refine consciousness, should refine name and form, should refine the six sense fields, should refine sensory contact, should refine sensation, should refine craving, should refine grasping, should refine the rebirth process, should refine birth, and should refine aging and death; they should refine the perfection of generosity, should refine the perfection of ethical discipline, should refine the perfection of tolerance, should refine the perfection of perseverance, should refine the perfection of meditative concentration, and should refine the perfection of wisdom; they should refine the emptiness of internal phenomena, should refine the emptiness of external phenomena, should refine the emptiness of external and internal phenomena, should refine the emptiness of emptiness, should refine the emptiness of great extent, should refine the emptiness of ultimate reality, should refine the emptiness of conditioned phenomena, should refine the emptiness of unconditioned phenomena, should refine the emptiness of the unlimited, should refine the emptiness of that which has neither beginning nor end, should refine the emptiness of nonexclusion, should refine the emptiness of inherent nature, should refine the emptiness of all phenomena, should refine the emptiness of intrinsic defining characteristics, should refine the emptiness of that which cannot be apprehended, should refine the emptiness of nonentities, should refine the emptiness of essential nature, and should refine the emptiness of an essential nature of nonentities; they should refine the applications of mindfulness, should refine the correct exertions, should refine the supports for miraculous ability, should refine the faculties, should refine the powers, should refine the branches of enlightenment, and should refine the noble eightfold path; they should refine the truths of the noble ones, should refine the meditative concentrations, should refine the immeasurable attitudes, should refine the formless absorptions, should refine the liberations, should refine the serial steps of meditative absorption, should refine the emptiness, signlessness, and wishlessness gateways to liberation, should refine the extrasensory powers, should refine the meditative stabilities, should refine the dhāraṇī gateways, should refine the powers of the tathāgatas, should refine the fearlessnesses, should refine the kinds of exact knowledge, should refine great loving kindness, should refine great compassion, and should refine the distinct qualities of the buddhas; and they should refine knowledge of all the dharmas, should refine the knowledge of the aspects of the path, and they should refine all-aspect omniscience.”
Venerable Śāradvatīputra then asked Venerable Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the six perfections, how do they refine the path to enlightenment?”
“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity is mundane and it is supramundane. The perfection of ethical discipline is mundane and is supramundane. The perfection of tolerance is mundane and is supramundane. The perfection of perseverance is mundane and is supramundane. The perfection of meditative concentration is mundane and is supramundane. And the perfection of wisdom is mundane and is supramundane.”
Śāradvatīputra asked, “Venerable Subhūti, what is the mundane perfection of generosity? What is the supramundane perfection of generosity?”
“Venerable Śāradvatīputra,” replied Subhūti, “here bodhisattva great beings are givers and, having become liberal donors, they offer food to virtuous ascetics, brahmin priests, the destitute, the starving, travelers, and beggars who are in need of food. They offer drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, flowers to those in need of flowers, garlands to those in need of garlands, incense to those in need of incense, unguents to those in need of unguents, lodgings to those in need of lodgings, bedding and mats to those in need of bedding and mats, resources to those in need of resources, medications to those in need of medications, up to they offer whatever other resources humans might need. They offer a son to those in need of a son. They offer a daughter to those in need of a daughter. They offer a wife to those in need of a wife. They offer a kingdom to those in need of a kingdom. They offer their head to those in need of a head. They offer a limb and a vital organ to those in need of a limb and a vital organ. They offer flesh, blood, and marrow to those in need of flesh, blood, and marrow. While taking things as a support, they practice liberality, thinking, ‘I am giving. They are receiving. This is generosity. I am without miserliness. I am a liberal donor. I give away everything. I am doing as the lord buddhas command. I am practicing the perfection of generosity.’ Having given these gifts, making common cause with all beings, by way of apprehending something they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my gift may these beings in this very lifetime become happy and, without having appropriated anything,638 attain the final nirvāṇa.’
“They give gifts while attached by three attachments.639 If you ask what these three are, they are the perception of self, the perception of others, and the perception of giving. Attached by these three attachments they give gifts.
“This is called the mundane perfection of generosity. If you ask why it is called the mundane perfection of generosity, it is because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called the mundane perfection of generosity.
“If you ask what, between them, is the supramundane perfection of generosity, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings offer gifts, they do not apprehend a self, they do not apprehend a recipient, they do not apprehend giving, and they do not delight in the maturation. Venerable Śāradvatīputra, this is the purity of the three spheres of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings giving gifts bestow the giving on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This, Venerable Śāradvatīputra, is called the ‘supramundane perfection of generosity.’ If you ask why it is called the mundane perfection of generosity, it is because it moves beyond, is superior to, and transcends the mundane. Therefore it is called the supramundane perfection of generosity.
“Venerable Śāradvatīputra, the perfection of ethical discipline is mundane and is supramundane. If you ask what, between them, is the mundane perfection of ethical discipline, Venerable Śāradvatīputra, here bodhisattva great beings maintain ethical discipline, maintaining it while taking things as a support, thinking, ‘I maintain ethical discipline for the sake of all beings. This is ethical discipline. I am doing as the lord buddhas command.’ Maintaining ethical discipline in this manner, making common cause with all beings, by way of apprehending something they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my ethical discipline may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’
“They maintain ethical discipline while attached by the three attachments of the perception of self, the perception of others, and the perception of ethical discipline. This is called the mundane perfection of ethical discipline. If you ask why it is called the mundane perfection of ethical discipline, it is because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.
“If you ask what, between them, is the supramundane perfection of ethical discipline, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings maintain ethical discipline, they do not apprehend a self, they do not apprehend beings, they do not apprehend ethical discipline, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow ethical discipline on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This, Venerable Śāradvatīputra, is called the supramundane perfection of ethical discipline because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.
“Venerable Śāradvatīputra, the perfection of tolerance is mundane and is supramundane. If you ask what, between them, is the mundane perfection of tolerance, Venerable Śāradvatīputra, here bodhisattva great beings cultivate tolerance, cultivating it while taking things as a support, thinking, ‘I cultivate tolerance for the sake of all beings. This is tolerance. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending that tolerance, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my tolerance may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’
“They cultivate tolerance while attached by the three attachments of the perception of self, the perception of others, and the perception of tolerance. This is called the mundane perfection of tolerance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.
“If you ask what, between them, is the supramundane perfection of tolerance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings cultivate tolerance, they do not apprehend a self, they do not apprehend beings, they do not apprehend tolerance, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow tolerance on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is the supramundane perfection of tolerance because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.
“Venerable Śāradvatīputra, the perfection of perseverance is mundane and is supramundane. If you ask what, between them, is the mundane perfection of perseverance, Venerable Śāradvatīputra, here bodhisattva great beings undertake perseverance, undertaking it while taking things as a support, thinking, ‘I undertake perseverance for the sake of all beings. This is the body. This is the mind. This is perseverance. I am doing as the lord buddhas command. I am practicing the perfection of perseverance.’ Making common cause with all beings, by way of apprehending that perseverance, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my perseverance may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’
“They undertake perseverance while attached by the three attachments of the perception of self, the perception of others, and the perception of perseverance. This is called the mundane perfection of perseverance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.
“If you ask what, between them, is the supramundane perfection of perseverance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings undertake perseverance, they do not apprehend a self, they do not apprehend beings, they do not apprehend perseverance, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow perseverance on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection of perseverance because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.
“Venerable Śāradvatīputra, the perfection of meditative concentration is mundane and is supramundane. If you ask what, between them, is the mundane perfection of meditative concentration, Venerable Śāradvatīputra, here bodhisattva great beings enter into absorption in meditative concentration, entering into absorption while taking things as a support, thinking, ‘I enter into absorption in meditative concentration for the sake of all beings. This is meditative concentration. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending entry into absorption in that meditative concentration, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my meditative concentration may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’
“They enter into absorption in meditative concentration while attached by the three attachments of the perception of self, the perception of others, and the perception of meditative concentration. This is called the mundane perfection of perseverance because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.
“If you ask what, between them, is the supramundane perfection of perseverance, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings enter into absorption in meditative concentration, they do not apprehend a self, they do not apprehend beings, they do not apprehend meditative concentration, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow meditative concentration on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection of meditative concentration because it moves beyond, is superior to, and transcends the mundane. Therefore it is called supramundane.
“Venerable Śāradvatīputra, the perfection of wisdom is mundane and is supramundane. If you ask what, between them, is the mundane perfection of wisdom, Venerable Śāradvatīputra, here bodhisattva great beings cultivate wisdom, cultivating it while taking things as a support. By way of apprehending something, for the sake of self and others they confess all wrongdoing, rejoice in all merits, and request all the buddhas to teach.640 Without skillful means they dedicate all those roots of virtue to unsurpassed, perfectly complete enlightenment, thinking, ‘I cultivate wisdom for the sake of all beings. This is wisdom. I am doing as the lord buddhas command.’ Making common cause with all beings, by way of apprehending that cultivation of wisdom, they dedicate the merit to unsurpassed, perfectly complete enlightenment, dedicating with the thought, ‘Through this fruit of my wisdom may these beings in this very lifetime become happy and, without having appropriated anything, attain the final nirvāṇa.’
“They cultivate wisdom while attached by the three attachments of the perception of self, the perception of others, and the perception of wisdom. This is called the mundane perfection of wisdom because it does not move beyond, is not superior to, and does not transcend the mundane. Therefore it is called mundane.
“If you ask what, among them, is the supramundane perfection of wisdom, it is so called because of the purity of the three spheres. If you ask what the purity of the three spheres is, here, Venerable Śāradvatīputra, when bodhisattva great beings cultivate wisdom, they do not apprehend a self, they do not apprehend beings, they do not apprehend wisdom, and they do not delight in the maturation. Moreover, bodhisattva great beings bestow wisdom on all beings, but they do not apprehend those beings. They dedicate the merit to unsurpassed, perfectly complete enlightenment without observing even the slightest mental image. This is called the supramundane perfection of wisdom because it moves beyond, is superior to, and transcends the mundane. Therefore it is called the supramundane perfection of wisdom.
“So it is, Venerable Śāradvatīputra, that bodhisattva great beings practice the six perfections and refine the path to enlightenment.”
Śāradvatīputra asked, “Venerable Subhūti, what is the bodhisattva great beings’ path to enlightenment?”
“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity is the bodhisattva great beings’ path to enlightenment, the perfection of ethical discipline is the bodhisattva great beings’ path to enlightenment, the perfection of tolerance is the bodhisattva great beings’ path to enlightenment, the perfection of perseverance is the bodhisattva great beings’ path to enlightenment, the perfection of meditative concentration is the bodhisattva great beings’ path to enlightenment, and the perfection of wisdom is the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of external phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of external and internal phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of emptiness is the bodhisattva great beings’ path to enlightenment, the emptiness of great extent is the bodhisattva great beings’ path to enlightenment, the emptiness of ultimate reality is the bodhisattva great beings’ path to enlightenment, the emptiness of conditioned phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of unconditioned phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of the unlimited is the bodhisattva great beings’ path to enlightenment, the emptiness of that which has neither beginning nor end is the bodhisattva great beings’ path to enlightenment, the emptiness of nonexclusion is the bodhisattva great beings’ path to enlightenment, the emptiness of inherent nature is the bodhisattva great beings’ path to enlightenment, the emptiness of all phenomena is the bodhisattva great beings’ path to enlightenment, the emptiness of intrinsic defining characteristics is the bodhisattva great beings’ path to enlightenment, the emptiness of that which cannot be apprehended is the bodhisattva great beings’ path to enlightenment, the emptiness of nonentities is the bodhisattva great beings’ path to enlightenment, the emptiness of essential nature is the bodhisattva great beings’ path to enlightenment, and the emptiness of an essential nature of nonentities is the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra, the four applications of mindfulness are the bodhisattva great beings’ path to enlightenment, the four correct exertions are the bodhisattva great beings’ path to enlightenment, the four supports for miraculous ability are the bodhisattva great beings’ path to enlightenment, the five faculties are the bodhisattva great beings’ path to enlightenment, the five powers are the bodhisattva great beings’ path to enlightenment, the seven branches of enlightenment are the bodhisattva great beings’ path to enlightenment, and the noble eightfold path is the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra, the four truths of the noble ones are the bodhisattva great beings’ path to enlightenment, the four meditative concentrations are the bodhisattva great beings’ path to enlightenment, the four immeasurable attitudes are the bodhisattva great beings’ path to enlightenment, the four formless absorptions are the bodhisattva great beings’ path to enlightenment, the eight liberations are the bodhisattva great beings’ path to enlightenment, the nine serial steps of meditative absorption are the bodhisattva great beings’ path to enlightenment, the emptiness, signlessness, and wishlessness gateways to liberation are the bodhisattva great beings’ path to enlightenment, the five extrasensory powers are the bodhisattva great beings’ path to enlightenment, all the meditative stabilities are the bodhisattva great beings’ path to enlightenment, all the dhāraṇī gateways are the bodhisattva great beings’ path to enlightenment, the ten powers of the tathāgatas are the bodhisattva great beings’ path to enlightenment, the four fearlessnesses are the bodhisattva great beings’ path to enlightenment, the four kinds of exact knowledge are the bodhisattva great beings’ path to enlightenment, great loving kindness is the bodhisattva great beings’ path to enlightenment, great compassion is the bodhisattva great beings’ path to enlightenment, and, Venerable Śāradvatīputra, the eighteen distinct qualities of the buddhas are the bodhisattva great beings’ path to enlightenment.”
“Excellent, excellent, Subhūti!” said Śāradvatīputra. “Of which perfection is this641 the power?”
“Venerable Śāradvatīputra,” replied Subhūti, “this is the power of the perfection of wisdom. If you ask why, Venerable Śāradvatīputra, it is because the perfection of wisdom is the generator of all virtuous attributes—the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. Venerable Śāradvatīputra, the perfection of wisdom is the one that fully incorporates and perfectly incorporates642 all virtuous attributes—the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past fully awakened to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom. Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the future will fully awaken to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom. And, Venerable Śāradvatīputra, all the tathāgatas, arhats, perfectly complete buddhas who are residing and maintaining themselves at the present time, in the world systems of the ten directions, are also fully awakening to unsurpassed, perfectly complete enlightenment having practiced just this perfection of wisdom.
“Venerable Śāradvatīputra, if, when this perfection of wisdom is explained, bodhisattva great beings do not become unsure and do not become perplexed, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings, without apprehending anything, thus practice this practice643 in order to offer sanctuary to all beings and in order not to forsake any beings, and one should know that these bodhisattva great beings are inseparable from the attention that pays attention to great compassion.”
Śāradvatīputra said, “Venerable Subhūti, if you hold that those who practice this practice—that is to say, those who are inseparable from the attention that pays attention to great compassion—are bodhisattva great beings, in that case, Venerable Subhūti, all beings would be bodhisattvas. If you ask why, Venerable Subhūti, it is because all beings are inseparable from attention.”644
“Excellent, excellent, Venerable Śāradvatīputra!” replied Subhūti. “Venerable Śāradvatīputra, just that reality you had in mind when you thought, ‘I will question this, I will question this,’ you have expressed in a true statement and have fully grasped. If you ask why, Venerable Śāradvatīputra, it is because one should know that that attention is nonexistent because beings are nonexistent, one should know that that attention is a nonentity because beings are nonentities, one should know that that attention is without an essential nature because beings are without an essential nature, one should know the emptiness of that attention because of the emptiness of beings, one should know that that attention is void because beings are void, and one should know that that attention will not cause full awakening645 because beings will not fully awaken.
“Venerable Śāradvatīputra, one should know that that attention is nonexistent because physical forms are nonexistent, one should know that that attention is a nonentity because physical forms are nonentities, one should know that that attention is without an essential nature because physical forms are without an essential nature, one should know the emptiness of that attention because of the emptiness of physical forms, one should know that that attention is void because physical forms are void, and one should know that that attention will not cause full awakening because physical forms will not fully awaken.
“Venerable Śāradvatīputra, one should know that that attention is nonexistent because feelings are nonexistent, one should know that that attention is a nonentity because feelings are nonentities, one should know that that attention is without an essential nature because feelings are without an essential nature, one should know the emptiness of that attention because of the emptiness of feelings, one should know that that attention is void because feelings are void, and one should know that that attention will not cause full awakening because feelings will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because perceptions are nonexistent, one should know that that attention is a nonentity because perceptions are nonentities, one should know that that attention is without an essential nature because perceptions are without an essential nature, one should know the emptiness of that attention because of the emptiness of perceptions, one should know that that attention is void because perceptions are void, and one should know that that attention will not cause full awakening because perceptions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because formative predispositions are nonexistent, one should know that that attention is a nonentity because formative predispositions are nonentities, one should know that that attention is without an essential nature because formative predispositions are without an essential nature, one should know the emptiness of that attention because of the emptiness of formative predispositions, one should know that that attention is void because formative predispositions are void, and one should know that that attention will not cause full awakening because formative predispositions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because consciousness is nonexistent, one should know that that attention is a nonentity because consciousness is a nonentity, one should know that that attention is without an essential nature because consciousness is without an essential nature, one should know the emptiness of that attention because of the emptiness of consciousness, one should know that that attention is void because consciousness is void, and one should know that that attention will not cause full awakening because consciousness will not fully awaken.
“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the eyes are nonexistent, one should know that that attention is a nonentity because the eyes are nonentities, one should know that that attention is without an essential nature because the eyes are without an essential nature, one should know the emptiness of that attention because of the emptiness of the eyes, one should know that that attention is void because the eyes are void, and one should know that that attention will not cause full awakening because the eyes will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the ears are nonexistent, one should know that that attention is a nonentity because the ears are nonentities, one should know that that attention is without an essential nature because the ears are without an essential nature, one should know the emptiness of that attention because of the emptiness of the ears, one should know that that attention is void because the ears are void, and one should know that that attention will not cause full awakening because the ears will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the nose is nonexistent, one should know that that attention is a nonentity because the nose is a nonentity, one should know that that attention is without an essential nature because the nose is without an essential nature, one should know the emptiness of that attention because of the emptiness of the nose, one should know that that attention is void because the nose is void, and one should know that that attention will not cause full awakening because the nose will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the tongue is nonexistent, one should know that that attention is a nonentity because the tongue is a nonentity, one should know that that attention is without an essential nature because the tongue is without an essential nature, one should know the emptiness of that attention because of the emptiness of the tongue, one should know that that attention is void because the tongue is void, and one should know that that attention will not cause full awakening because the tongue will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the body is nonexistent, one should know that that attention is a nonentity because the body is a nonentity, one should know that that attention is without an essential nature because the body is without an essential nature, one should know the emptiness of that attention because of the emptiness of the body, one should know that that attention is void because the body is void, and one should know that that attention will not cause full awakening because the body will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the mental faculty is nonexistent, one should know that that attention is a nonentity because the mental faculty is a nonentity, one should know that that attention is without an essential nature because the mental faculty is without an essential nature, one should know the emptiness of that attention because of the emptiness of the mental faculty, one should know that that attention is void because the mental faculty is void, and one should know that that attention will not cause full awakening because the mental faculty will not fully awaken.