“In it you cannot apprehend ignorance, nor can you apprehend the real nature of ignorance; if you cannot apprehend even ignorance, however could you apprehend the real nature of ignorance? In it you cannot apprehend formative predispositions, nor can you apprehend the real nature of formative predispositions; if you cannot apprehend even formative predispositions, however could you apprehend the real nature of formative predispositions? In it you cannot apprehend consciousness, nor can you apprehend the real nature of consciousness; if you cannot apprehend even consciousness, however could you apprehend the real nature of consciousness? In it you cannot apprehend name and form, nor can you apprehend the real nature of name and form; if you cannot apprehend even name and form, however could you apprehend the real nature of name and form? In it you cannot apprehend the six sense fields, nor can you apprehend the real nature of the six sense fields; if you cannot apprehend even the six sense fields, however could you apprehend the real nature of the six sense fields? In it you cannot apprehend sensory contact, nor can you apprehend the real nature of sensory contact; if you cannot apprehend even sensory contact, however could you apprehend the real nature of sensory contact? In it you cannot apprehend sensation, nor can you apprehend the real nature of sensation; if you cannot apprehend even sensation, however could you apprehend the real nature of sensation? In it you cannot apprehend craving, nor can you apprehend the real nature of craving; if you cannot apprehend even craving, however could you apprehend the real nature of craving? In it you cannot apprehend grasping, nor can you apprehend the real nature of grasping; if you cannot apprehend even grasping, however could you apprehend the real nature of grasping? In it you cannot apprehend the rebirth process, nor can you apprehend the real nature of the rebirth process; if you cannot apprehend even the rebirth process, however could you apprehend the real nature of the rebirth process? In it you cannot apprehend birth, nor can you apprehend the real nature of birth; if you cannot apprehend even birth, however could you apprehend the real nature of birth? In it you cannot apprehend aging and death, nor can you apprehend the real nature of aging and death; if you cannot apprehend even aging and death, however could you apprehend the real nature of aging and death?
“In it you cannot apprehend the perfection of generosity, nor can you apprehend the real nature of the perfection of generosity; if you cannot apprehend even the perfection of generosity, however could you apprehend the real nature of the perfection of generosity? In it you cannot apprehend the perfection of ethical discipline, nor can you apprehend the real nature of the perfection of ethical discipline; if you cannot apprehend even the perfection of ethical discipline, however could you apprehend the real nature of the perfection of ethical discipline? In it you cannot apprehend the perfection of tolerance, nor can you apprehend the real nature of the perfection of tolerance; if you cannot apprehend even the perfection of tolerance, however could you apprehend the real nature of the perfection of tolerance? In it you cannot apprehend the perfection of perseverance, nor can you apprehend the real nature of the perfection of perseverance; if you cannot apprehend even the perfection of perseverance, however could you apprehend the real nature of the perfection of perseverance? In it you cannot apprehend the perfection of meditative concentration, nor can you apprehend the real nature of the perfection of meditative concentration; if you cannot apprehend even the perfection of meditative concentration, however could you apprehend the real nature of the perfection of meditative concentration? In it you cannot apprehend the perfection of wisdom, nor can you apprehend the real nature of the perfection of wisdom; if you cannot apprehend even the perfection of wisdom, however could you apprehend the real nature of the perfection of wisdom?
“In it you cannot apprehend the emptiness of internal phenomena, nor can you apprehend the real nature of the emptiness of internal phenomena; if you cannot apprehend even the emptiness of internal phenomena, however could you apprehend the real nature of the emptiness of internal phenomena? In it you cannot apprehend the emptiness of external phenomena, nor can you apprehend the real nature of the emptiness of external phenomena; if you cannot apprehend even the emptiness of external phenomena, however could you apprehend the real nature of the emptiness of external phenomena? In it you cannot apprehend the emptiness of external and internal phenomena, nor can you apprehend the real nature of the emptiness of external and internal phenomena; if you cannot apprehend even the emptiness of external and internal phenomena, however could you apprehend the real nature of the emptiness of external and internal phenomena? In it you cannot apprehend the emptiness of emptiness, nor can you apprehend the real nature of the emptiness of emptiness; if you cannot apprehend even the emptiness of emptiness, however could you apprehend the real nature of the emptiness of emptiness? In it you cannot apprehend the emptiness of great extent, nor can you apprehend the real nature of the emptiness of great extent; if you cannot apprehend even the emptiness of great extent, however could you apprehend the real nature of the emptiness of great extent? In it you cannot apprehend the emptiness of ultimate reality, nor can you apprehend the real nature of the emptiness of ultimate reality; if you cannot apprehend even the emptiness of ultimate reality, however could you apprehend the real nature of the emptiness of ultimate reality? In it you cannot apprehend the emptiness of conditioned phenomena, nor can you apprehend the real nature of the emptiness of conditioned phenomena; if you cannot apprehend even the emptiness of conditioned phenomena, however could you apprehend the real nature of the emptiness of conditioned phenomena? In it you cannot apprehend the emptiness of unconditioned phenomena, nor can you apprehend the real nature of the emptiness of unconditioned phenomena; if you cannot apprehend even the emptiness of unconditioned phenomena, however could you apprehend the real nature of the emptiness of unconditioned phenomena? In it you cannot apprehend the emptiness of the unlimited, nor can you apprehend the real nature of the emptiness of the unlimited; if you cannot apprehend even the emptiness of the unlimited, however could you apprehend the real nature of the emptiness of the unlimited? In it you cannot apprehend the emptiness of that which has neither beginning nor end, nor can you apprehend the real nature of the emptiness of that which has neither beginning nor end; if you cannot apprehend even the emptiness of that which has neither beginning nor end, however could you apprehend the real nature of the emptiness of that which has neither beginning nor end? In it you cannot apprehend the emptiness of nonexclusion, nor can you apprehend the real nature of the emptiness of nonexclusion; if you cannot apprehend even the emptiness of nonexclusion, however could you apprehend the real nature of the emptiness of nonexclusion? In it you cannot apprehend the emptiness of inherent nature, nor can you apprehend the real nature of the emptiness of inherent nature; if you cannot apprehend even the emptiness of inherent nature, however could you apprehend the real nature of the emptiness of inherent nature? In it you cannot apprehend the emptiness of all phenomena, nor can you apprehend the real nature of the emptiness of all phenomena; if you cannot apprehend even the emptiness of all phenomena, however could you apprehend the real nature of the emptiness of all phenomena? In it you cannot apprehend the emptiness of intrinsic defining characteristics, nor can you apprehend the real nature of the emptiness of intrinsic defining characteristics; if you cannot apprehend even the emptiness of intrinsic defining characteristics, however could you apprehend the real nature of the emptiness of intrinsic defining characteristics? In it you cannot apprehend the emptiness of that which cannot be apprehended, nor can you apprehend the real nature of the emptiness of that which cannot be apprehended; if you cannot apprehend even the emptiness of that which cannot be apprehended, however could you apprehend the real nature of the emptiness of that which cannot be apprehended? In it you cannot apprehend the emptiness of nonentities, nor can you apprehend the real nature of the emptiness of nonentities; if you cannot apprehend even the emptiness of nonentities, however could you apprehend the real nature of the emptiness of nonentities? In it you cannot apprehend the emptiness of essential nature, nor can you apprehend the real nature of the emptiness of essential nature; if you cannot apprehend even the emptiness of essential nature, however could you apprehend the real nature of the emptiness of essential nature? In it you cannot apprehend the emptiness of an essential nature of nonentities, nor can you apprehend the real nature of the emptiness of an essential nature of nonentities; if you cannot apprehend even the emptiness of an essential nature of nonentities, however could you apprehend the real nature of the emptiness of an essential nature of nonentities?
“In it you cannot apprehend the applications of mindfulness, nor can you apprehend the real nature of the applications of mindfulness; if you cannot apprehend even the applications of mindfulness, however could you apprehend the real nature of the applications of mindfulness? In it you cannot apprehend the correct exertions, nor can you apprehend the real nature of the correct exertions; if you cannot apprehend even the correct exertions, however could you apprehend the real nature of the correct exertions? In it you cannot apprehend the supports for miraculous ability, nor can you apprehend the real nature of the supports for miraculous ability; if you cannot apprehend even the supports for miraculous ability, however could you apprehend the real nature of the supports for miraculous ability? In it you cannot apprehend the faculties, nor can you apprehend the real nature of the faculties; if you cannot apprehend even the faculties, however could you apprehend the real nature of the faculties? In it you cannot apprehend the powers, nor can you apprehend the real nature of the powers; if you cannot apprehend even the powers, however could you apprehend the real nature of the powers? In it you cannot apprehend the branches of enlightenment, nor can you apprehend the real nature of the branches of enlightenment; if you cannot apprehend even the branches of enlightenment, however could you apprehend the real nature of the branches of enlightenment? In it you cannot apprehend the noble eightfold path, nor can you apprehend the real nature of the noble eightfold path; if you cannot apprehend even the noble eightfold path, however could you apprehend the real nature of the noble eightfold path?
“In it you cannot apprehend the truths of the noble ones, nor can you apprehend the real nature of the truths of the noble ones; if you cannot apprehend even the truths of the noble ones, however could you apprehend the real nature of the truths of the noble ones? In it you cannot apprehend the meditative concentrations, nor can you apprehend the real nature of the meditative concentrations; if you cannot apprehend even the meditative concentrations, however could you apprehend the real nature of the meditative concentrations? In it you cannot apprehend the immeasurable attitudes, nor can you apprehend the real nature of the immeasurable attitudes; if you cannot apprehend even the immeasurable attitudes, however could you apprehend the real nature of the immeasurable attitudes? In it you cannot apprehend the formless absorptions, nor can you apprehend the real nature of the formless absorptions; if you cannot apprehend even the formless absorptions, however could you apprehend the real nature of the formless absorptions? In it you cannot apprehend the liberations, nor can you apprehend the real nature of the liberations; if you cannot apprehend even the liberations, however could you apprehend the real nature of the liberations? In it you cannot apprehend the serial steps of meditative absorption, nor can you apprehend the real nature of the serial steps of meditative absorption; if you cannot apprehend even the serial steps of meditative absorption, however could you apprehend the real nature of the serial steps of meditative absorption? In it you cannot apprehend the emptiness, signlessness, and wishlessness gateways to liberation, nor can you apprehend the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; if you cannot apprehend even the emptiness, signlessness, and wishlessness gateways to liberation, however could you apprehend the real nature of the emptiness, signlessness, and wishlessness gateways to liberation? In it you cannot apprehend the extrasensory powers, nor can you apprehend the real nature of the extrasensory powers; if you cannot apprehend even the extrasensory powers, however could you apprehend the real nature of the extrasensory powers? In it you cannot apprehend the meditative stabilities, nor can you apprehend the real nature of the meditative stabilities; if you cannot apprehend even the meditative stabilities, however could you apprehend the real nature of the meditative stabilities? In it you cannot apprehend the dhāraṇī gateways, nor can you apprehend the real nature of the dhāraṇī gateways; if you cannot apprehend even the dhāraṇī gateways, however could you apprehend the real nature of the dhāraṇī gateways?
“In it you cannot apprehend the powers of the tathāgatas, nor can you apprehend the real nature of the powers of the tathāgatas; if you cannot apprehend even the powers of the tathāgatas, however could you apprehend the real nature of the powers of the tathāgatas? In it you cannot apprehend the fearlessnesses, nor can you apprehend the real nature of the fearlessnesses; if you cannot apprehend even the fearlessnesses, however could you apprehend the real nature of the fearlessnesses? In it you cannot apprehend the kinds of exact knowledge, nor can you apprehend the real nature of the kinds of exact knowledge; if you cannot apprehend even the kinds of exact knowledge, however could you apprehend the real nature of the kinds of exact knowledge? In it you cannot apprehend great loving kindness, nor can you apprehend the real nature of great loving kindness; if you cannot apprehend even great loving kindness, however could you apprehend the real nature of great loving kindness? In it you cannot apprehend great compassion, nor can you apprehend the real nature of great compassion; if you cannot apprehend even great compassion, however could you apprehend the real nature of great compassion? In it you cannot apprehend the distinct qualities of the buddhas, nor can you apprehend the real nature of the distinct qualities of the buddhas; if you cannot apprehend even the distinct qualities of the buddhas, however could you apprehend the real nature of the distinct qualities of the buddhas?
“In it you cannot apprehend the fruit of having entered the stream, nor can you apprehend the real nature of the fruit of having entered the stream; if you cannot apprehend even the fruit of having entered the stream, however could you apprehend the real nature of the fruit of having entered the stream? In it you cannot apprehend the fruit of once-returner, nor can you apprehend the real nature of the fruit of once-returner; if you cannot apprehend even the fruit of once-returner, however could you apprehend the real nature of the fruit of once-returner? In it you cannot apprehend the fruit of non-returner, nor can you apprehend the real nature of the fruit of non-returner; if you cannot apprehend even the fruit of non-returner, however could you apprehend the real nature of the fruit of non-returner? In it you cannot apprehend arhatship, nor can you apprehend the real nature of arhatship; if you cannot apprehend even arhatship, however could you apprehend the real nature of arhatship? In it you cannot apprehend individual enlightenment, nor can you apprehend the real nature of individual enlightenment; if you cannot apprehend even individual enlightenment, however could you apprehend the real nature of individual enlightenment? In it you cannot apprehend the knowledge of the aspects of the path, nor can you apprehend the real nature of the knowledge of the aspects of the path; if you cannot apprehend even the knowledge of the aspects of the path, however could you apprehend the real nature of the knowledge of the aspects of the path? In it you cannot apprehend all-aspect omniscience, nor can you apprehend the real nature of all-aspect omniscience; if you cannot apprehend even all-aspect omniscience, however could you apprehend the real nature of all-aspect omniscience?
“Śāradvatīputra, when the exegesis of this “Real Nature, Unmistaken Real Nature, and One and Only Real Nature” chapter had been delivered, the minds of two hundred monks without grasping were liberated from contaminants. Five hundred nuns developed the dust-free eye of the Dharma, free of stains, and purified with respect to phenomena. Five thousand bodhisattvas, and gods and humans, gained acceptance that phenomena are nonarising.
“The minds of sixty bodhisattvas who had degenerated were, without grasping,961 liberated in their minds from contaminants. Śāradvatīputra, those bodhisattva great beings had devoted themselves to five hundred buddhas and in all respects had given gifts, maintained ethical discipline, cultivated tolerance, undertaken perseverance, become absorbed in meditative concentration, and cultivated wisdom. But still they had not been assisted by the perfection of wisdom, and they had not been assisted by skill in means, so they practice while engaged in differentiating: ‘This is generosity. I am undertaking an act of generosity toward this one; I am not undertaking an act of generosity toward that one. This is ethical discipline. I will maintain it. This is tolerance. I will cultivate it. This is perseverance. I will undertake it. This is meditative concentration. I will become absorbed in it. This is wisdom. I will cultivate it.’ They are separated from the perfection of wisdom and without the assistance of skill in means, and because they practice with the diverse notions that they are undertaking an act of generosity, maintaining ethical discipline, cultivating tolerance, undertaking perseverance, becoming absorbed in meditative concentration, and cultivating wisdom, not apprehending these with an absence of differentiation, they have not entered a bodhisattva’s full maturity. Since they have not entered a bodhisattva’s full maturity, they attain the fruit of entering the stream, attain the fruit of once-returner, attain the fruit of non-returner, and attain arhatship. Śāradvatīputra, they possess the bodhisattva great beings’ path of emptiness, or signlessness, or wishlessness, but they are separated from the perfection of wisdom and not assisted by skill in means, so they have actualized the very limit of reality and become śrāvakas or pratyekabuddhas.”
Śāradvatīputra asked, “Blessed Lord, why is it that when those who are similar in cultivating those same phenomena—emptiness, signlessness, and wishlessness—are separated from the perfection of wisdom and without the assistance of skill in means, they actualize the very limit of reality and become śrāvakas or pratyekabuddhas, whereas those assisted by skill in means also cultivate those very phenomena—emptiness, signlessness, and wishlessness—and, in addition, depend upon skill in means, and fully awaken to unsurpassed, perfect, complete enlightenment?”
“Śāradvatīputra,” replied the Blessed One, “here, some who are without the thought of all-aspect omniscience cultivate only the phenomena that are emptiness, signlessness, and wishlessness, and become śrāvakas or pratyekabuddhas because they are without skill in means. Śāradvatīputra, here, the bodhisattva great beings not separated from the thought of all-aspect omniscience cultivate the phenomena that are emptiness, signlessness, and wishlessness. They obtain skill in means, enter a bodhisattva’s full maturity, and fully awaken to unsurpassed, perfect, complete enlightenment. As an analogy, Śāradvatīputra, suppose there were a bird with a body one hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, or five hundred yojanas in size, that wished to migrate here from the realm of the gods of the Trayastriṃśa class, but that bird did not have wings. Thinking, ‘I will alight in Jambudvīpa,’ it takes off from the realm of the gods of the Trayastriṃśa class. If that bird, while on the way down, were to think, ‘Oh dear! I will have to stay in the realm of the gods of Trayastriṃśa,’ do you think, Śāradvatīputra, that afterward this bird would be able to land in the realm of the gods of Trayastriṃśa?”
“No, Blessed Lord,” replied Śāradvatīputra.
The Blessed One said, “If, while on the way down, it also were to think, ‘Oh dear! If only I can land in Jambudvīpa without being wounded or injured,’ do you think, Śāradvatīputra, that this bird would land in Jambudvīpa without being wounded or injured?”
“No Blessed Lord,” replied Śāradvatīputra. “It would fall to Jambudvīpa, wounded and injured, and die, or experience mortal sufferings. If you ask why, Blessed Lord, it is because this is undoubtedly what would happen to it with such a huge body without wings.”
“Similarly,” said the Blessed One, “even though over eons as numerous as the grains of sand of the River Gaṅgā bodhisattvas undertake acts of generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, and become absorbed in meditative concentration, and even though their aspiration to fully awaken to unsurpassed, perfect, complete enlightenment is greater, the setting of their mind on it greater, and their assistance immeasurable, still, if they have been separated from the perfection of wisdom and have not been assisted by skill in means they will fall to the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because those bodhisattvas have undertaken acts of generosity, maintained ethical discipline, cultivated tolerance, undertaken perseverance, and become absorbed in meditative concentration without the mind set on all-aspect omniscience. So, because they are separated from the perfection of wisdom and have not been assisted by skill in means, those bodhisattvas will fall to the level of the śrāvakas or the level of the pratyekabuddhas.
“Śāradvatīputra, if bodhisattvas, considering the ethical discipline, meditative stability, wisdom, liberation, and transcendent knowledge and seeing of liberation of the tathāgatas of the past, future, and present, grasp and make mental images, and if they do not understand the ethical discipline of the tathāgatas, do not understand their meditative stability, do not understand their wisdom, do not understand their liberation, and do not understand their transcendent knowledge and seeing of liberation, then, because they do not understand and do not comprehend, having listened to talk about emptiness, signlessness, and wishlessness, they will grasp at them as the signs of tranquility. Having grasped at them as the signs of tranquility, they dedicate them to unsurpassed, perfect, complete enlightenment. Bodhisattvas making such dedications will dwell on the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, Śāradvatīputra, it is because that will undoubtedly happen to those separated from the perfection of wisdom and without skill in means, who dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, here you should know that if bodhisattva great beings are not separated from the perfection of wisdom and skill in means, and if from the time when they first set their mind on enlightenment, without being separated from the mind set on all-aspect omniscience, they undertake acts of generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, and become absorbed in meditative concentration; do not make mental images of the ethical discipline, meditative stability, wisdom, liberation, and transcendent knowledge and seeing of liberation of the blessed lord buddhas of the past, future, and present; and do not grasp a mental image of the meditative stability of emptiness, do not grasp a mental image of the meditative stability of signlessness, and do not grasp a mental image of the meditative stability of wishlessness, then, Śāradvatīputra, those bodhisattva great beings will not dwell on the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because those bodhisattva great beings, from the time when they first set their mind on enlightenment, undertook acts of generosity but did not grasp a mental image, maintained ethical discipline but did not grasp a mental image, cultivated tolerance but did not grasp a mental image, undertook perseverance but did not grasp a mental image, became absorbed in meditative concentration but did not grasp a mental image, and cultivated wisdom but did not grasp a mental image. They did not grasp a mental image of the ethical discipline, meditative stability, wisdom, liberation, and transcendent knowledge and seeing of liberation of the blessed lord buddhas of the past, future, and present, and they cultivated the meditative stabilities on emptiness, signlessness, and wishlessness, but without grasping a mental image.
“Thus, Śāradvatīputra, those who, with a mind free from mental images, undertake acts of generosity, with a mind free from mental images maintain ethical discipline, with a mind free from mental images achieve tolerance, with a mind free from mental images undertake perseverance, with a mind free from mental images become absorbed in meditative concentration, and with a mind free from mental images cultivate wisdom; with a mind free from mental images cultivate the emptiness of internal phenomena, with a mind free from mental images cultivate the emptiness of external phenomena, with a mind free from mental images cultivate the emptiness of external and internal phenomena, with a mind free from mental images cultivate the emptiness of emptiness, with a mind free from mental images cultivate the emptiness of great extent, with a mind free from mental images cultivate the emptiness of ultimate reality, with a mind free from mental images cultivate the emptiness of conditioned phenomena, with a mind free from mental images cultivate the emptiness of unconditioned phenomena, with a mind free from mental images cultivate the emptiness of the unlimited, with a mind free from mental images cultivate the emptiness of that which has neither beginning nor end, with a mind free from mental images cultivate the emptiness of nonexclusion, with a mind free from mental images cultivate the emptiness of inherent nature, with a mind free from mental images cultivate the emptiness of all phenomena, with a mind free from mental images cultivate the emptiness of intrinsic defining characteristics, with a mind free from mental images cultivate the emptiness of that which cannot be apprehended, with a mind free from mental images cultivate the emptiness of nonentities, with a mind free from mental images cultivate the emptiness of essential nature, and with a mind free from mental images cultivate the emptiness of an essential nature of nonentities; with a mind free from mental images cultivate the applications of mindfulness, with a mind free from mental images cultivate the correct exertions, with a mind free from mental images cultivate the supports for miraculous ability, with a mind free from mental images cultivate the faculties, with a mind free from mental images cultivate the powers, with a mind free from mental images cultivate the branches of enlightenment, and with a mind free from mental images cultivate the noble eightfold path; with a mind free from mental images cultivate the truths of the noble ones, with a mind free from mental images cultivate the meditative concentrations, with a mind free from mental images cultivate the immeasurable attitudes, with a mind free from mental images cultivate the formless absorptions, with a mind free from mental images cultivate the liberations, with a mind free from mental images cultivate the serial steps of meditative absorption, with a mind free from mental images cultivate the emptiness, signlessness, and wishlessness gateways to liberation, with a mind free from mental images cultivate the extrasensory powers, with a mind free from mental images cultivate the meditative stabilities, and with a mind free from mental images cultivate the dhāraṇī gateways; with a mind free from mental images cultivate the powers of the tathāgatas, with a mind free from mental images cultivate the fearlessnesses, with a mind free from mental images cultivate the kinds of exact knowledge, with a mind free from mental images cultivate great compassion, and with a mind free from mental images cultivate the eighteen distinct qualities of the buddhas; and with a mind free from mental images cultivate the fruit of having entered the stream, with a mind free from mental images cultivate the fruit of once-returner, with a mind free from mental images cultivate the fruit of non-returner, with a mind free from mental images cultivate arhatship, with a mind free from mental images cultivate individual enlightenment, with a mind free from mental images cultivate the knowledge of the aspects of the path, and with a mind free from mental images cultivate all-aspect omniscience, are skilled in the means of bodhisattva great beings.”