“Blessed Lord, why is the purity of the unboundedness of the emptiness of intrinsic defining characteristics because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the emptiness of that which cannot be apprehended is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the emptiness of that which cannot be apprehended because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the emptiness of nonentities is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the emptiness of nonentities because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the emptiness of essential nature is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the emptiness of essential nature because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the emptiness of an essential nature of nonentities is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the emptiness of an essential nature of nonentities because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the applications of mindfulness is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the applications of mindfulness because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the correct exertions is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the correct exertions because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the supports for miraculous ability is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the supports for miraculous ability because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the faculties is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the faculties because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the powers is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the powers because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the branches of enlightenment is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the branches of enlightenment because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the noble eightfold path is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the noble eightfold path because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the truths of the noble ones is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the truths of the noble ones because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the meditative concentrations is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the meditative concentrations because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the immeasurable attitudes is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the immeasurable attitudes because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the formless absorptions is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the formless absorptions because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the eight liberations is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the eight liberations because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the nine serial steps of meditative absorption is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the nine serial steps of meditative absorption because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the emptiness, signlessness, and wishlessness gateways to liberation is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the emptiness, signlessness, and wishlessness gateways to liberation because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the extrasensory powers is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the extrasensory powers because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the meditative stabilities is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the meditative stabilities because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the dhāraṇī gateways is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the dhāraṇī gateways because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the powers of the tathāgatas is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the powers of the tathāgatas because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the fearlessnesses is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the fearlessnesses because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the kinds of exact knowledge is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the kinds of exact knowledge because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the distinct qualities of the buddhas is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the distinct qualities of the buddhas because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of knowledge of all the dharmas is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of knowledge of all the dharmas because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of the knowledge of the aspects of the path is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of the knowledge of the aspects of the path because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the unboundedness of all-aspect omniscience is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is the purity of the unboundedness of all-aspect omniscience because of the unboundedness of the self?” asked Subhūti.
“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, as for such a realization as that, it is the perfection of wisdom of the bodhisattva great beings.”
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why is such a realization as that the perfection of wisdom of the bodhisattva great beings?” asked Subhūti.
“That is because of the knowledge of the aspects of the path,” replied the Blessed One.
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they do not dwell on the near shore, the far shore, or in the middle between the two, it is the perfection of wisdom of the bodhisattva great beings,” said Subhūti.849
“Because of absolute purity, Subhūti,” said the Blessed One.
“Blessed Lord, why, when bodhisattva great beings practice the perfection of wisdom, do they not dwell on the near shore, the far shore, or in the middle between the two, and are absolute purity?” asked Subhūti.
“Subhūti, that is because of the sameness of the three times,” replied the Blessed One.
“Blessed Lord,” said Subhūti, “the sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive this perfection of wisdom by way of apprehending things. They undervalue the perfection of wisdom and abandon the perfection of wisdom.”
“Subhūti, it is so,” said the Blessed One. “Excellent, excellent, Subhūti! That, Subhūti, is indeed attachment to names and attachment to mental images. If you ask why, it is because all phenomena are without mental images and are without names.”
“Blessed Lord, how are they attached to names and attached to mental images?” asked Subhūti.
“Subhūti,” said the Blessed One, “here, if sons or daughters of good families who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a name or grasp it as a mental image, then, in grasping the perfection of wisdom as a name or as a mental image, they will be attached to the perfection of wisdom. They will undervalue the perfection of wisdom and will abandon the perfection of wisdom. Subhūti, if sons or daughters of good families who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a mental image, and if, having grasped the perfection of wisdom as a mental image, they give rise to conceits on account of the perfection of wisdom, they are giving rise to conceit on account of the perfection of wisdom and are attached to the perfection of wisdom. They will undervalue the perfection of wisdom and will abandon the perfection of wisdom.”
“Blessed Lord, how wonderful it is that this perfection of wisdom has been eloquently explained and excellently revealed in that manner to bodhisattva great beings, and that they are still attached and unattached to it,” said Subhūti.
Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment of bodhisattva great beings and what is their nonattachment?”
“Venerable Śāradvatīputra,” replied Subhūti, “here if the sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive that ‘physical forms are empty,’ they are attached. If they perceive that ‘feelings are empty,’ they are attached. If they perceive that ‘perceptions are empty,’ they are attached. If they perceive that ‘formative predispositions are empty,’ they are attached. If they perceive that ‘consciousness is empty,’ they are attached. If they perceive that ‘the eyes are empty,’ they are attached. If they perceive that ‘the ears are empty,’ they are attached. If they perceive that ‘the nose is empty,’ they are attached. If they perceive that ‘the tongue is empty,’ they are attached. If they perceive that ‘the body is empty,’ they are attached. If they perceive that ‘the mental faculty is empty,’ they are attached. If they perceive that ‘sights are empty,’ they are attached. If they perceive that ‘sounds are empty,’ they are attached. If they perceive that ‘odors are empty,’ they are attached. If they perceive that ‘tastes are empty,’ they are attached. If they perceive that ‘tangibles are empty,’ they are attached. If they perceive that ‘mental phenomena are empty,’ they are attached. If they perceive that ‘visual consciousness is empty,’ they are attached. If they perceive that ‘auditory consciousness is empty,’ they are attached. If they perceive that ‘olfactory consciousness is empty,’ they are attached. If they perceive that ‘gustatory consciousness is empty,’ they are attached. If they perceive that ‘tactile consciousness is empty,’ they are attached. If they perceive that ‘mental consciousness is empty,’ they are attached. If they perceive that ‘visually compounded sensory contact is empty,’ they are attached. If they perceive that ‘aurally compounded sensory contact is empty,’ they are attached. If they perceive that ‘nasally compounded sensory contact is empty,’ they are attached. If they perceive that ‘lingually compounded sensory contact is empty,’ they are attached. If they perceive that ‘corporeally compounded sensory contact is empty,’ they are attached. If they perceive that ‘mentally compounded sensory contact is empty,’ they are attached. If they perceive that ‘feelings conditioned by visually compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by aurally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by nasally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by lingually compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by corporeally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by mentally compounded sensory contact are empty,’ they are attached. If they perceive that ‘the earth element is empty,’ they are attached. If they perceive that ‘the water element is empty,’ they are attached. If they perceive that ‘the fire element is empty,’ they are attached. If they perceive that ‘the wind element is empty,’ they are attached. If they perceive that ‘the space element is empty,’ they are attached. If they perceive that ‘the consciousness element is empty,’ they are attached. If they perceive that ‘ignorance is empty,’ they are attached. If they perceive that ‘formative predispositions are empty,’ they are attached. If they perceive that ‘consciousness is empty,’ they are attached. If they perceive that ‘name and form are empty,’ they are attached. If they perceive that ‘the six sense fields are empty,’ they are attached. If they perceive that ‘sensory contact is empty,’ they are attached. If they perceive that ‘sensation is empty,’ they are attached. If they perceive that ‘craving is empty,’ they are attached. If they perceive that ‘grasping is empty,’ they are attached. If they perceive that ‘the rebirth process is empty,’ they are attached. If they perceive that ‘birth is empty,’ they are attached. If they perceive that ‘aging and death are empty,’ they are attached. If they perceive that ‘the perfection of generosity is empty,’ they are attached. If they perceive that ‘the perfection of ethical discipline is empty,’ they are attached. If they perceive that ‘the perfection of tolerance is empty,’ they are attached. If they perceive that ‘the perfection of perseverance is empty,’ they are attached. If they perceive that ‘the perfection of meditative concentration is empty,’ they are attached. If they perceive that ‘the perfection of wisdom is empty,’ they are attached. If they perceive that ‘the emptiness of internal phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of external phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of external and internal phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of emptiness is empty,’ they are attached. If they perceive that ‘the emptiness of great extent is empty,’ they are attached. If they perceive that ‘the emptiness of ultimate reality is empty,’ they are attached. If they perceive that ‘the emptiness of conditioned phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of unconditioned phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of the unlimited is empty,’ they are attached. If they perceive that ‘the emptiness of that which has neither beginning nor end is empty,’ they are attached. If they perceive that ‘the emptiness of nonexclusion is empty,’ they are attached. If they perceive that ‘the emptiness of inherent nature is empty,’ they are attached. If they perceive that ‘the emptiness of all phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of intrinsic defining characteristics is empty,’ they are attached. If they perceive that ‘the emptiness of that which cannot be apprehended is empty,’ they are attached. If they perceive that ‘the emptiness of nonentities is empty,’ they are attached. If they perceive that ‘the emptiness of essential nature is empty,’ they are attached. If they perceive that ‘the emptiness of an essential nature of nonentities is empty,’ they are attached. If they perceive that ‘the applications of mindfulness are empty,’ they are attached. If they perceive that ‘the correct exertions are empty,’ they are attached. If they perceive that ‘the supports for miraculous ability are empty,’ they are attached. If they perceive that ‘the faculties are empty,’ they are attached. If they perceive that ‘the powers are empty,’ they are attached. If they perceive that ‘the branches of enlightenment are empty,’ they are attached. If they perceive that ‘the noble eightfold path is empty,’ they are attached. If they perceive that ‘the truths of the noble ones are empty,’ they are attached. If they perceive that ‘the meditative concentrations are empty,’ they are attached. If they perceive that ‘the immeasurable attitudes are empty,’ they are attached. If they perceive that ‘the formless absorptions are empty,’ they are attached. If they perceive that ‘the liberations are empty,’ they are attached. If they perceive that ‘the serial steps of meditative absorption are empty,’ they are attached. If they perceive that ‘the emptiness, signlessness, and wishlessness gateways to liberation are empty,’ they are attached. If they perceive that ‘the extrasensory powers are empty,’ they are attached. If they perceive that ‘the meditative stabilities are empty,’ they are attached. If they perceive that ‘the dhāraṇī gateways are empty,’ they are attached. If they perceive that ‘the powers of the tathāgatas are empty,’ they are attached. If they perceive that ‘the fearlessnesses are empty,’ they are attached. If they perceive that ‘the kinds of exact knowledge are empty,’ they are attached. If they perceive that ‘great loving kindness is empty,’ they are attached. If they perceive that ‘great compassion is empty,’ they are attached. If they perceive that ‘the eighteen distinct qualities of the buddhas are empty,’ they are attached. If they perceive that ‘the fruit of having entered the stream is empty,’ they are attached. If they perceive that ‘the fruit of once-returner is empty,’ they are attached. If they perceive that ‘the fruit of non-returner is empty,’ they are attached. If they perceive that ‘arhatship is empty,’ they are attached. If they perceive that ‘individual enlightenment is empty,’ they are attached. If they perceive that ‘the knowledge of the aspects of the path is empty,’ they are attached. If they perceive that ‘all-aspect omniscience is empty,’ they are attached.
“Moreover, Venerable Śāradvatīputra, if sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive that ‘past phenomena are past phenomena,’ they are attached. If they perceive that ‘future phenomena are future phenomena,’ they are attached. If they perceive that ‘present phenomena are present phenomena,’ they are attached.
“Moreover, Venerable Śāradvatīputra, if sons or daughters of good families who follow the vehicle of the bodhisattvas, from the time when they first set their mind, practice the perfection of generosity by way of apprehending anything, they are attached. If they practice the perfection of ethical discipline, they are attached. If they practice the perfection of tolerance, they are attached. If they practice the perfection of perseverance, they are attached. If they practice the perfection of meditative concentration, they are attached. And if they practice the perfection of wisdom, they are attached. If they practice the emptiness of internal phenomena, they are attached. If they practice the emptiness of external phenomena, they are attached. If they practice the emptiness of external and internal phenomena, they are attached. If they practice the emptiness of emptiness, they are attached. If they practice the emptiness of great extent, they are attached. If they practice the emptiness of ultimate reality, they are attached. If they practice the emptiness of conditioned phenomena, they are attached. If they practice the emptiness of unconditioned phenomena, they are attached. If they practice the emptiness of the unlimited, they are attached. If they practice the emptiness of that which has neither beginning nor end, they are attached. If they practice the emptiness of nonexclusion, they are attached. If they practice the emptiness of inherent nature, they are attached. If they practice the emptiness of all phenomena, they are attached. If they practice the emptiness of intrinsic defining characteristics, they are attached. If they practice the emptiness of that which cannot be apprehended, they are attached. If they practice the emptiness of nonentities, they are attached. If they practice the emptiness of essential nature, they are attached. And if they practice the emptiness of an essential nature of nonentities, they are attached. If they practice the applications of mindfulness, they are attached. If they practice the correct exertions, they are attached. If they practice the supports for miraculous ability, they are attached. If they practice the faculties, they are attached. If they practice the powers, they are attached. If they practice the branches of enlightenment, they are attached. And if they practice the noble eightfold path, they are attached. If they practice the truths of the noble ones, they are attached. If they practice the meditative concentrations, they are attached. If they practice the immeasurable attitudes, they are attached. If they practice the formless absorptions, they are attached. If they practice the liberations, they are attached. If they practice the serial steps of meditative absorption, they are attached. If they practice the emptiness, signlessness, and wishlessness gateways to liberation, they are attached. If they practice the extrasensory powers, they are attached. If they practice the meditative stabilities, they are attached. If they practice the dhāraṇī gateways, they are attached. If they practice the powers of the tathāgatas, they are attached. If they practice the fearlessnesses, they are attached. If they practice the kinds of exact knowledge, they are attached. If they practice great loving kindness, they are attached. If they practice great compassion, they are attached. And if they practice the eighteen distinct qualities of the buddhas, they are attached. If they practice the fruit of having entered the stream, they are attached. If they practice the fruit of once-returner, they are attached. If they practice the fruit of non-returner, they are attached. If they practice arhatship, they are attached. If they practice individual enlightenment, they are attached. If they practice the knowledge of the aspects of the path, they are attached. And if they practice all-aspect omniscience, they are attached.
“Venerable Śāradvatīputra, in regard to what you also asked, ‘What is the nonattachment of bodhisattva great beings who practice the perfection of wisdom?’ Venerable Śāradvatīputra, here bodhisattva great beings with skillful means who practice the perfection of wisdom do not perceive that ‘physical forms are physical forms.’ They do not perceive that ‘feelings are feelings.’ They do not perceive that ‘perceptions are perceptions.’ They do not perceive that ‘formative predispositions are formative predispositions.’ And they do not perceive that ‘consciousness is consciousness.’ They do not perceive that ‘past phenomena are past phenomena.’ They do not perceive that ‘future phenomena are future phenomena.’ And they do not perceive that ‘present phenomena are present phenomena.’
“Venerable Śāradvatīputra, bodhisattva great beings with skillful means who practice the perfection of wisdom do not think, ‘I am giving a gift. I am giving a gift to them. I am giving this sort of gift’; or ‘I am maintaining ethical discipline. I am maintaining this sort of ethical discipline’; or ‘I am cultivating tolerance. I am cultivating this sort of tolerance’; or ‘I am undertaking perseverance. I am undertaking this sort of perseverance’; or ‘I am absorbed in meditative concentration. I am absorbed in this sort of meditative concentration’; or ‘I am cultivating wisdom. I am cultivating this sort of wisdom,’; or ‘I am making some merit. I am making this sort of merit. I am making this much merit,’; or ‘I should enter a bodhisattva’s full maturity’; or ‘I should purify a buddhafield;’ or ‘I should bring beings to maturity’; or ‘I should attain all-aspect omniscience.’ Venerable Śāradvatīputra, for bodhisattva great beings with skillful means who practice the perfection of wisdom, all such conceptual thoughts are nonexistent and do not come about owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Venerable Śāradvatīputra, these are the nonattachments of bodhisattva great beings with skillful means who practice the perfection of wisdom.”
Śakra, mighty lord of the gods, having asked that, the venerable Subhūti replied to him, “Kauśika, when sons or daughters of good families who follow the vehicle of the bodhisattvas perceive the mind [of enlightenment], perceive the perfection of generosity, perceive the perfection of ethical discipline, perceive the perfection of tolerance, perceive the perfection of perseverance, perceive the perfection of meditative concentration, and perceive the perfection of wisdom; perceive the emptiness of internal phenomena, perceive the emptiness of external phenomena, perceive the emptiness of external and internal phenomena, perceive the emptiness of emptiness, perceive the emptiness of great extent, perceive the emptiness of ultimate reality, perceive the emptiness of conditioned phenomena, perceive the emptiness of unconditioned phenomena, perceive the emptiness of the unlimited, perceive the emptiness of that which has neither beginning nor end, perceive the emptiness of nonexclusion, perceive the emptiness of inherent nature, perceive the emptiness of all phenomena, perceive the emptiness of intrinsic defining characteristics, perceive the emptiness of that which cannot be apprehended, perceive the emptiness of nonentities, perceive the emptiness of essential nature, and perceive the emptiness of an essential nature of nonentities; perceive the applications of mindfulness, perceive the correct exertions, perceive the supports for miraculous ability, perceive the faculties, perceive the powers, perceive the branches of enlightenment, and perceive the noble eightfold path; perceive the truths of the noble ones, perceive the meditative concentrations, perceive the immeasurable attitudes, perceive the formless absorptions, perceive the liberations, perceive the serial steps of meditative absorption, perceive the emptiness, signlessness, and wishlessness gateways to liberation, perceive the extrasensory powers, perceive the meditative stabilities, perceive the dhāraṇī gateways, perceive the powers of the tathāgatas, perceive the fearlessnesses, perceive the kinds of exact knowledge, perceive great loving kindness, perceive great compassion, and perceive the eighteen distinct qualities of the buddhas; and when they have a perception of the lord buddhas, and, having perceived the roots of virtue generated on account of those buddhas, gather those roots of virtue and compress them all together and dedicate them, making a dedication to unsurpassed, perfect, complete enlightenment, and perceive that too––then, Kauśika, these perceptions are the attachment of sons or daughters of good families who follow the vehicle of the bodhisattvas. When those with attachment have become attached, they cannot practice the perfection of wisdom, which is without attachment. If you ask why, Kauśika, it is because they are incapable of dedicating the inherent nature of physical forms, and they are incapable of dedicating the inherent nature of feelings, perceptions, formative predispositions, and consciousness.
“If you ask why, Kauśika, it is because the inherent nature of physical forms cannot be dedicated,850 the inherent nature of feelings cannot be dedicated, the inherent nature of perceptions cannot be dedicated, the inherent nature of formative predispositions cannot be dedicated, and the inherent nature of consciousness cannot be dedicated; the inherent nature of the eyes cannot be dedicated, the inherent nature of the ears cannot be dedicated, the inherent nature of the nose cannot be dedicated, the inherent nature of the tongue cannot be dedicated, the inherent nature of the body cannot be dedicated, and the inherent nature of the mental faculty cannot be dedicated; the inherent nature of sights cannot be dedicated, the inherent nature of sounds cannot be dedicated, the inherent nature of odors cannot be dedicated, the inherent nature of tastes cannot be dedicated, the inherent nature of tangibles cannot be dedicated, and the intrinsic nature of mental phenomena cannot be dedicated; the inherent nature of visual consciousness cannot be dedicated, the inherent nature of auditory consciousness cannot be dedicated, the inherent nature of olfactory consciousness cannot be dedicated, the inherent nature of gustatory consciousness cannot be dedicated, the inherent nature of tactile consciousness cannot be dedicated, and the inherent nature of mental consciousness cannot be dedicated; the inherent nature of visually compounded sensory contact cannot be dedicated, the inherent nature of aurally compounded sensory contact cannot be dedicated, the inherent nature of nasally compounded sensory contact cannot be dedicated, the inherent nature of lingually compounded sensory contact cannot be dedicated, the inherent nature of corporeally compounded sensory contact cannot be dedicated, and the inherent nature of mentally compounded sensory contact cannot be dedicated; the inherent nature of feelings conditioned by visually compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by aurally compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by nasally compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by lingually compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by corporeally compounded sensory contact cannot be dedicated, and the inherent nature of feelings conditioned by mentally compounded sensory contact cannot be dedicated; the inherent nature of the earth element cannot be dedicated, the inherent nature of the water element cannot be dedicated, the inherent nature of the fire element cannot be dedicated, the inherent nature of the wind element cannot be dedicated, the inherent nature of the space element cannot be dedicated, and the inherent nature of the consciousness element cannot be dedicated; the inherent nature of ignorance cannot be dedicated, the inherent nature of formative predispositions cannot be dedicated, the inherent nature of consciousness cannot be dedicated, the inherent nature of name and form cannot be dedicated, the inherent nature of the six sense fields cannot be dedicated, the inherent nature of sensory contact cannot be dedicated, the inherent nature of sensation cannot be dedicated, the inherent nature of craving cannot be dedicated, the inherent nature of grasping cannot be dedicated, the inherent nature of the rebirth process cannot be dedicated, the inherent nature of birth cannot be dedicated, and the inherent nature of aging and death cannot be dedicated; the inherent nature of the perfection of generosity cannot be dedicated, the inherent nature of the perfection of ethical discipline cannot be dedicated, the inherent nature of the perfection of tolerance cannot be dedicated, the inherent nature of the perfection of perseverance cannot be dedicated, the inherent nature of the perfection of meditative concentration cannot be dedicated, and the inherent nature of the perfection of wisdom cannot be dedicated; the inherent nature of the emptiness of internal phenomena cannot be dedicated, the inherent nature of the emptiness of external phenomena cannot be dedicated, the inherent nature of the emptiness of external and internal phenomena cannot be dedicated, the inherent nature of the emptiness of emptiness cannot be dedicated, the inherent nature of the emptiness of great extent cannot be dedicated, the inherent nature of the emptiness of ultimate reality cannot be dedicated, the inherent nature of the emptiness of conditioned phenomena cannot be dedicated, the inherent nature of the emptiness of unconditioned phenomena cannot be dedicated, the inherent nature of the emptiness of the unlimited cannot be dedicated, the inherent nature of the emptiness of that which has neither beginning nor end cannot be dedicated, the inherent nature of the emptiness of nonexclusion cannot be dedicated, the inherent nature of the emptiness of inherent nature cannot be dedicated, the inherent nature of the emptiness of all phenomena cannot be dedicated, the inherent nature of the emptiness of intrinsic defining characteristics cannot be dedicated, the inherent nature of the emptiness of that which cannot be apprehended cannot be dedicated, the inherent nature of the emptiness of nonentities cannot be dedicated, the inherent nature of the emptiness of essential nature cannot be dedicated, and the inherent nature of the emptiness of an essential nature of nonentities cannot be dedicated; the inherent nature of the applications of mindfulness cannot be dedicated, the inherent nature of the correct exertions cannot be dedicated, the inherent nature of the supports for miraculous ability cannot be dedicated, the inherent nature of the faculties cannot be dedicated, the inherent nature of the powers cannot be dedicated, the inherent nature of the branches of enlightenment cannot be dedicated, and the inherent nature of the noble eightfold path cannot be dedicated; the inherent nature of the truths of the noble ones cannot be dedicated, the inherent nature of the meditative concentrations cannot be dedicated, the inherent nature of the immeasurable attitudes cannot be dedicated, the inherent nature of the formless absorptions cannot be dedicated, the inherent nature of the eight liberations cannot be dedicated, the inherent nature of the nine serial steps of meditative absorption cannot be dedicated, the inherent nature of the emptiness, signlessness, and wishlessness gateways to liberation cannot be dedicated, the inherent nature of the extrasensory powers cannot be dedicated, the inherent nature of the meditative stabilities cannot be dedicated, the inherent nature of the dhāraṇī gateways cannot be dedicated, the inherent nature of the powers of the tathāgatas cannot be dedicated, the inherent nature of the fearlessnesses cannot be dedicated, the inherent nature of the kinds of exact knowledge cannot be dedicated, the inherent nature of great loving kindness cannot be dedicated, the inherent nature of great compassion cannot be dedicated, and the inherent nature of the eighteen distinct qualities of the buddhas cannot be dedicated; and the inherent nature of the fruit of having entered the stream cannot be dedicated, the inherent nature of the fruit of once-returner cannot be dedicated, the inherent nature of the fruit of non-returner cannot be dedicated, the inherent nature of arhatship cannot be dedicated, the inherent nature of individual enlightenment cannot be dedicated, the inherent nature of the knowledge of the aspects of the path cannot be dedicated, and the inherent nature of all-aspect omniscience cannot be dedicated.