“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of internal phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of internal phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of internal phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of internal phenomena, one should know that that attention is void because the emptiness of internal phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of internal phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of external phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of external phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of external phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of external phenomena, one should know that that attention is void because the emptiness of external phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of external phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of external and internal phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of external and internal phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of external and internal phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of external and internal phenomena, one should know that that attention is void because the emptiness of external and internal phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of external and internal phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of emptiness is nonexistent, one should know that that attention is a nonentity because the emptiness of emptiness is a nonentity, one should know that that attention is without an essential nature because the emptiness of emptiness is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of emptiness, one should know that that attention is void because the emptiness of emptiness is void, and one should know that that attention will not cause full awakening because the emptiness of emptiness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of great extent is nonexistent, one should know that that attention is a nonentity because the emptiness of great extent is a nonentity, one should know that that attention is without an essential nature because the emptiness of great extent is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of great extent, one should know that that attention is void because the emptiness of great extent is void, and one should know that that attention will not cause full awakening because the emptiness of great extent will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of ultimate reality is nonexistent, one should know that that attention is a nonentity because the emptiness of ultimate reality is a nonentity, one should know that that attention is without an essential nature because the emptiness of ultimate reality is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of ultimate reality, one should know that that attention is void because the emptiness of ultimate reality is void, and one should know that that attention will not cause full awakening because the emptiness of ultimate reality will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of conditioned phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of conditioned phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of conditioned phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of conditioned phenomena, one should know that that attention is void because the emptiness of conditioned phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of conditioned phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of unconditioned phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of unconditioned phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of unconditioned phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of unconditioned phenomena, one should know that that attention is void because the emptiness of unconditioned phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of unconditioned phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of the unlimited is nonexistent, one should know that that attention is a nonentity because the emptiness of the unlimited is a nonentity, one should know that that attention is without an essential nature because the emptiness of the unlimited is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of the unlimited, one should know that that attention is void because the emptiness of the unlimited is void, and one should know that that attention will not cause full awakening because the emptiness of the unlimited will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of that which has neither beginning nor end is nonexistent, one should know that that attention is a nonentity because the emptiness of that which has neither beginning nor end is a nonentity, one should know that that attention is without an essential nature because the emptiness of that which has neither beginning nor end is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of that which has neither beginning nor end, one should know that that attention is void because the emptiness of that which has neither beginning nor end is void, and one should know that that attention will not cause full awakening because the emptiness of that which has neither beginning nor end will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of nonexclusion is nonexistent, one should know that that attention is a nonentity because the emptiness of nonexclusion is a nonentity, one should know that that attention is without an essential nature because the emptiness of nonexclusion is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of nonexclusion, one should know that that attention is void because the emptiness of nonexclusion is void, and one should know that that attention will not cause full awakening because the emptiness of nonexclusion will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of inherent nature is nonexistent, one should know that that attention is a nonentity because the emptiness of inherent nature is a nonentity, one should know that that attention is without an essential nature because the emptiness of inherent nature is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of inherent nature, one should know that that attention is void because the emptiness of inherent nature is void, and one should know that that attention will not cause full awakening because the emptiness of inherent nature will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of all phenomena is nonexistent, one should know that that attention is a nonentity because the emptiness of all phenomena is a nonentity, one should know that that attention is without an essential nature because the emptiness of all phenomena is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of all phenomena, one should know that that attention is void because the emptiness of all phenomena is void, and one should know that that attention will not cause full awakening because the emptiness of all phenomena will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of intrinsic defining characteristics is nonexistent, one should know that that attention is a nonentity because the emptiness of intrinsic defining characteristics is a nonentity, one should know that that attention is without an essential nature because the emptiness of intrinsic defining characteristics is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of intrinsic defining characteristics, one should know that that attention is void because the emptiness of intrinsic defining characteristics is void, and one should know that that attention will not cause full awakening because the emptiness of intrinsic defining characteristics will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of that which cannot be apprehended is nonexistent, one should know that that attention is a nonentity because the emptiness of that which cannot be apprehended is a nonentity, one should know that that attention is without an essential nature because the emptiness of that which cannot be apprehended is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of that which cannot be apprehended, one should know that that attention is void because the emptiness of that which cannot be apprehended is void, and one should know that that attention will not cause full awakening because the emptiness of that which cannot be apprehended will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of nonentities is nonexistent, one should know that that attention is a nonentity because the emptiness of nonentities is a nonentity, one should know that that attention is without an essential nature because the emptiness of nonentities is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of nonentities, one should know that that attention is void because the emptiness of nonentities is void, and one should know that that attention will not cause full awakening because the emptiness of nonentities will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of essential nature is nonexistent, one should know that that attention is a nonentity because the emptiness of essential nature is a nonentity, one should know that that attention is without an essential nature because the emptiness of essential nature is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of essential nature, one should know that that attention is void because the emptiness of essential nature is void, and one should know that that attention will not cause full awakening because the emptiness of essential nature will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the emptiness of an essential nature of nonentities is nonexistent, one should know that that attention is a nonentity because the emptiness of an essential nature of nonentities is a nonentity, one should know that that attention is without an essential nature because the emptiness of an essential nature of nonentities is without an essential nature, one should know the emptiness of that attention because of the emptiness of the emptiness of an essential nature of nonentities, one should know that that attention is void because the emptiness of an essential nature of nonentities is void, and one should know that that attention will not cause full awakening because the emptiness of an essential nature of nonentities will not fully awaken.
“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the applications of mindfulness are nonexistent, one should know that that attention is a nonentity because the applications of mindfulness are nonentities, one should know that that attention is without an essential nature because the applications of mindfulness are without an essential nature, one should know the emptiness of that attention because of the emptiness of the applications of mindfulness, one should know that that attention is void because the applications of mindfulness are void, and one should know that that attention will not cause full awakening because the applications of mindfulness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the correct exertions are nonexistent, one should know that that attention is a nonentity because the correct exertions are nonentities, one should know that that attention is without an essential nature because the correct exertions are without an essential nature, one should know the emptiness of that attention because of the emptiness of the correct exertions, one should know that that attention is void because the correct exertions are void, and one should know that that attention will not cause full awakening because the correct exertions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the supports for miraculous ability are nonexistent, one should know that that attention is a nonentity because the supports for miraculous ability are nonentities, one should know that that attention is without an essential nature because the supports for miraculous ability are without an essential nature, one should know the emptiness of that attention because of the emptiness of the supports for miraculous ability, one should know that that attention is void because the supports for miraculous ability are void, and one should know that that attention will not cause full awakening because the supports for miraculous ability will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the faculties are nonexistent, one should know that that attention is a nonentity because the faculties are nonentities, one should know that that attention is without an essential nature because the faculties are without an essential nature, one should know the emptiness of that attention because of the emptiness of the faculties, one should know that that attention is void because the faculties are void, and one should know that that attention will not cause full awakening because the faculties will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the powers are nonexistent, one should know that that attention is a nonentity because the powers are nonentities, one should know that that attention is without an essential nature because the powers are without an essential nature, one should know the emptiness of that attention because of the emptiness of the powers, one should know that that attention is void because the powers are void, and one should know that that attention will not cause full awakening because the powers will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the noble eightfold path is nonexistent, one should know that that attention is a nonentity because the noble eightfold path is a nonentity, one should know that that attention is without an essential nature because the noble eightfold path is without an essential nature, one should know the emptiness of that attention because of the emptiness of the noble eightfold path, one should know that that attention is void because the noble eightfold path is void, and one should know that that attention will not cause full awakening because the noble eightfold path will not fully awaken.
“Venerable Śāradvatīputra, one should know that that attention is nonexistent because the truths of the noble ones are nonexistent, one should know that that attention is a nonentity because the truths of the noble ones are nonentities, one should know that that attention is without an essential nature because the truths of the noble ones are without an essential nature, one should know the emptiness of that attention because of the emptiness of the truths of the noble ones, one should know that that attention is void because the truths of the noble ones are void, and one should know that that attention will not cause full awakening because the truths of the noble ones will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the meditative concentrations are nonexistent, one should know that that attention is a nonentity because the meditative concentrations are nonentities, one should know that that attention is without an essential nature because the meditative concentrations are without an essential nature, one should know the emptiness of that attention because of the emptiness of the meditative concentrations, one should know that that attention is void because the meditative concentrations are void, and one should know that that attention will not cause full awakening because the meditative concentrations will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the immeasurable attitudes are nonexistent, one should know that that attention is a nonentity because the immeasurable attitudes are nonentities, one should know that that attention is without an essential nature because the immeasurable attitudes are without an essential nature, one should know the emptiness of that attention because of the emptiness of the immeasurable attitudes, one should know that that attention is void because the immeasurable attitudes are void, and one should know that that attention will not cause full awakening because the immeasurable attitudes will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the formless absorptions are nonexistent, one should know that that attention is a nonentity because the formless absorptions are nonentities, one should know that that attention is without an essential nature because the formless absorptions are without an essential nature, one should know the emptiness of that attention because of the emptiness of the formless absorptions, one should know that that attention is void because the formless absorptions are void, and one should know that that attention will not cause full awakening because the formless absorptions will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the liberations are nonexistent, one should know that that attention is a nonentity because the liberations are nonentities, one should know that that attention is without an essential nature because the liberations are without an essential nature, one should know the emptiness of that attention because of the emptiness of the liberations, one should know that that attention is void because the liberations are void, and one should know that that attention will not cause full awakening because the liberations will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the serial steps of meditative absorption are nonexistent, one should know that that attention is a nonentity because the serial steps of meditative absorption are nonentities, one should know that that attention is without an essential nature because the serial steps of meditative absorption are without an essential nature, one should know the emptiness of that attention because of the emptiness of the serial steps of meditative absorption, one should know that that attention is void because the serial steps of meditative absorption are void, and one should know that that attention will not cause full awakening because the serial steps of meditative absorption will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because emptiness is nonexistent, one should know that that attention is a nonentity because emptiness is a nonentity, one should know that that attention is without an essential nature because emptiness is without an essential nature, one should know the emptiness of that attention because of the emptiness of emptiness, one should know that that attention is void because emptiness is void, and one should know that that attention will not cause full awakening because emptiness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because signlessness is nonexistent, one should know that that attention is a nonentity because signlessness is a nonentity, one should know that that attention is without an essential nature because signlessness is without an essential nature, one should know the emptiness of that attention because of the emptiness of signlessness, one should know that that attention is void because signlessness is void, and one should know that that attention will not cause full awakening because signlessness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because wishlessness is nonexistent, one should know that that attention is a nonentity because wishlessness is a nonentity, one should know that that attention is without an essential nature because wishlessness is without an essential nature, one should know the emptiness of that attention because of the emptiness of wishlessness, one should know that that attention is void because wishlessness is void, and one should know that that attention will not cause full awakening because wishlessness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the extrasensory powers are nonexistent, one should know that that attention is a nonentity because the extrasensory powers are nonentities, one should know that that attention is without an essential nature because the extrasensory powers are without an essential nature, one should know the emptiness of that attention because of the emptiness of the extrasensory powers, one should know that that attention is void because the extrasensory powers are void, and one should know that that attention will not cause full awakening because the extrasensory powers will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the meditative stabilities are nonexistent, one should know that that attention is a nonentity because the meditative stabilities are nonentities, one should know that that attention is without an essential nature because the meditative stabilities are without an essential nature, one should know the emptiness of that attention because of the emptiness of the meditative stabilities, one should know that that attention is void because the meditative stabilities are void, and one should know that that attention will not cause full awakening because the meditative stabilities will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the dhāraṇī gateways are nonexistent, one should know that that attention is a nonentity because the dhāraṇī gateways are nonentities, one should know that that attention is without an essential nature because the dhāraṇī gateways are without an essential nature, one should know the emptiness of that attention because of the emptiness of the dhāraṇī gateways, one should know that that attention is void because the dhāraṇī gateways are void, and one should know that that attention will not cause full awakening because the dhāraṇī gateways will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the powers of the tathāgatas are nonexistent, one should know that that attention is a nonentity because the powers of the tathāgatas are nonentities, one should know that that attention is without an essential nature because the powers of the tathāgatas are without an essential nature, one should know the emptiness of that attention because of the emptiness of the powers of the tathāgatas, one should know that that attention is void because the powers of the tathāgatas are void, and one should know that that attention will not cause full awakening because the powers of the tathāgatas will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the fearlessnesses are nonexistent, one should know that that attention is a nonentity because the fearlessnesses are nonentities, one should know that that attention is without an essential nature because the fearlessnesses are without an essential nature, one should know the emptiness of that attention because of the emptiness of the fearlessnesses, one should know that that attention is void because the fearlessnesses are void, and one should know that that attention will not cause full awakening because the fearlessnesses will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the kinds of exact knowledge are nonexistent, one should know that that attention is a nonentity because the kinds of exact knowledge are nonentities, one should know that that attention is without an essential nature because the kinds of exact knowledge are without an essential nature, one should know the emptiness of that attention because of the emptiness of the kinds of exact knowledge, one should know that that attention is void because the kinds of exact knowledge are void, and one should know that that attention will not cause full awakening because the kinds of exact knowledge will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because great loving kindness is nonexistent, one should know that that attention is a nonentity because great loving kindness is a nonentity, one should know that that attention is without an essential nature because great loving kindness is without an essential nature, one should know the emptiness of that attention because of the emptiness of great loving kindness, one should know that that attention is void because great loving kindness is void, and one should know that that attention will not cause full awakening because great loving kindness will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because great compassion is nonexistent, one should know that that attention is a nonentity because great compassion is a nonentity, one should know that that attention is without an essential nature because great compassion is without an essential nature, one should know the emptiness of that attention because of the emptiness of great compassion, one should know that that attention is void because great compassion is void, and one should know that that attention will not cause full awakening because great compassion will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the distinct qualities of the buddhas are nonexistent, one should know that that attention is a nonentity because the distinct qualities of the buddhas are nonentities, one should know that that attention is without an essential nature because the distinct qualities of the buddhas are without an essential nature, one should know the emptiness of that attention because of the emptiness of the distinct qualities of the buddhas, one should know that that attention is void because the distinct qualities of the buddhas are void, and one should know that that attention will not cause full awakening because the distinct qualities of the buddhas will not fully awaken.
Venerable Śāradvatīputra, one should know that that attention is nonexistent because knowledge of all the dharmas is nonexistent, one should know that that attention is a nonentity because knowledge of all the dharmas is a nonentity, one should know that that attention is without an essential nature because knowledge of all the dharmas is without an essential nature, one should know the emptiness of that attention because of the emptiness of knowledge of all the dharmas, one should know that that attention is void because knowledge of all the dharmas is void, and one should know that that attention will not cause full awakening because knowledge of all the dharmas will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because the knowledge of the aspects of the path is nonexistent, one should know that that attention is a nonentity because the knowledge of the aspects of the path is a nonentity, one should know that that attention is without an essential nature because the knowledge of the aspects of the path is without an essential nature, one should know the emptiness of that attention because of the emptiness of the knowledge of the aspects of the path, one should know that that attention is void because the knowledge of the aspects of the path is void, and one should know that that attention will not cause full awakening because the knowledge of the aspects of the path will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because all-aspect omniscience is nonexistent, one should know that that attention is a nonentity because all-aspect omniscience is a nonentity, one should know that that attention is without an essential nature because all-aspect omniscience is without an essential nature, one should know the emptiness of that attention because of the emptiness of all-aspect omniscience, one should know that that attention is void because all-aspect omniscience is void, and one should know that that attention will not cause full awakening because all-aspect omniscience will not fully awaken. Venerable Śāradvatīputra, one should know that that attention is nonexistent because enlightenment is nonexistent, one should know that that attention is a nonentity because enlightenment is a nonentity, one should know that that attention is without an essential nature because enlightenment is without an essential nature, one should know the emptiness of that attention because of the emptiness of enlightenment, one should know that that attention is void because enlightenment is void, and one should know that that attention will not cause full awakening because enlightenment will not fully awaken.
“Venerable Śāradvatīputra, for this reason one should know that bodhisattva great beings are indeed inseparable from paying attention to great compassion.”
The Blessed One then congratulated Venerable Subhūti: “Excellent, Subhūti, excellent. The perfection of wisdom should be taught to bodhisattva great beings just as you, Subhūti, through the mighty power of the tathāgatas, teach it. Bodhisattva great beings should indeed train in the perfection of wisdom, just as you teach it.”
When Venerable Subhūti had spoken this chapter of the perfection of wisdom,646 this world system of the great trichiliocosm shook in six ways. That is to say, it shook, shuddered, and juddered. It rocked, reeled, and tottered. It quivered, careened, and convulsed. It trembled, throbbed, and quaked. It rumbled, roared, and thundered. It faltered, lurched, and staggered.647 As its eastern sides plunged down, its western sides reared up; as its eastern sides reared up, its western sides plunged down; as its northern sides plunged down, its southern sides reared up; as its northern sides reared up, its southern sides plunged down; as its center plunged down, its edges reared up; and as its edges plunged down, its center reared up.
At that time, the Blessed One smiled. Then Venerable Subhūti asked the Blessed One, “Blessed Lord, what is the reason and what are the circumstances for your smile?”