“They neither associate with nor disassociate from the four applications of mindfulness. If you ask why, it is because there is no essential nature of the four applications of mindfulness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four correct exertions. If you ask why, it is because there is no essential nature of the four correct exertions with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four supports for miraculous ability. If you ask why, it is because there is no essential nature of the four supports for miraculous ability with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the five faculties. If you ask why, it is because there is no essential nature of the five faculties with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the five powers. If you ask why, it is because there is no essential nature of the five powers with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the seven branches of enlightenment. If you ask why, it is because there is no essential nature of the seven branches of enlightenment with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the noble eightfold path. If you ask why, it is because there is no essential nature of noble eightfold path with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the four truths of the noble ones. If you ask why, it is because there is no essential nature of the four truths of the noble ones with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four meditative concentrations. If you ask why, it is because there is no essential nature of the four meditative concentrations with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four immeasurable attitudes. If you ask why, it is because there is no essential nature of the four immeasurable attitudes with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four formless absorptions. If you ask why, it is because there is no essential nature of the four formless absorptions with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the eight liberations. If you ask why, it is because there is no essential nature of the eight liberations with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the nine serial steps of meditative absorption. If you ask why, it is because there is no essential nature of the nine serial steps of meditative absorption with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because there is no essential nature of the emptiness, signlessness, and wishlessness gateways to liberation with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the extrasensory powers. If you ask why, it is because there is no essential nature of the extrasensory powers with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the meditative stabilities. If you ask why, it is because there is no essential nature of the meditative stabilities with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the dhāraṇī gateways. If you ask why, it is because there is no essential nature of the dhāraṇī gateways with which they might associate or from which they might disassociate.
“They neither associate with nor disassociate from the ten powers of the tathāgatas. If you ask why, it is because there is no essential nature of the ten powers of the tathāgatas with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four fearlessnesses. If you ask why, it is because there is no essential nature of the four fearlessnesses with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the four kinds of exact knowledge. If you ask why, it is because there is no essential nature of the four kinds of exact knowledge with which they might associate or from which they might disassociate. They neither associate with nor disassociate from great loving kindness. If you ask why, it is because there is no essential nature of great loving kindness with which they might associate or from which they might disassociate. They neither associate with nor disassociate from great compassion. If you ask why, it is because there is no essential nature of great compassion with which they might associate or from which they might disassociate. They neither associate with nor disassociate from the eighteen distinct qualities of the buddhas. If you ask why, it is because there is no essential nature of the eighteen distinct qualities of the buddhas with which they might associate or from which they might disassociate.”
Śāradvatīputra asked, “Blessed Lord, if there is no essential nature with which they might associate or from which they might disassociate, how is the perfection of wisdom, in which bodhisattva great beings should train, accomplished? Without having trained in the perfection of wisdom, bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete enlightenment.”
“It is so, Śāradvatīputra, it is so,” replied the Blessed One. “It is as you have said. Without having trained in the perfection of wisdom, bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete enlightenment. But they do so through skill in means, not without skill in means. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they were to apprehend the essential nature of something, they would, because of that, also grasp it. But, if they do not apprehend it, what will be grasped in ‘These are physical forms, these are feelings, these are perceptions, these are formative predispositions, and this is consciousness; these are the eyes, these are the ears, this is the nose, this is the tongue, this is the body, and this is the mental faculty; these are sights, these are sounds, these are odors, these are tastes, these are tangibles, and these are mental phenomena; this is visual consciousness, this is auditory consciousness, this is olfactory consciousness, this is gustatory consciousness, this is tactile consciousness, and this is mental consciousness; this is visually compounded sensory contact, this is aurally compounded sensory contact, this is nasally compounded sensory contact, this is lingually compounded sensory contact, this is corporeally compounded sensory contact, and this is mentally compounded sensory contact; these are feelings conditioned by visually compounded sensory contact, these are feelings conditioned by aurally compounded sensory contact, these are feelings conditioned by nasally compounded sensory contact, these are feelings conditioned by lingually compounded sensory contact, these are feelings conditioned by corporeally compounded sensory contact, and these are feelings conditioned by mentally compounded sensory contact; this is the earth element, this is the water element, this is the fire element, this is the wind element, this is the space element, and this is the consciousness element; this is ignorance, these are formative predispositions, this is consciousness, these are name and form, these are the six sense fields, this is sensory contact, this is sensation, this is craving, this is grasping, this is the rebirth process, this is birth, and these are aging and death; this is the perfection of generosity, this is the perfection of ethical discipline, this is the perfection of tolerance, this is the perfection of perseverance, this is the perfection of meditative concentration, and this is the perfection of wisdom; this is the emptiness of internal phenomena, this is the emptiness of external phenomena, this is the emptiness of external and internal phenomena, this is the emptiness of emptiness, this is the emptiness of great extent, this is the emptiness of ultimate reality, this is the emptiness of conditioned phenomena, this is the emptiness of unconditioned phenomena, this is the emptiness of the unlimited, this is the emptiness of that which has neither beginning nor end, this is the emptiness of nonexclusion, this is the emptiness of inherent nature, this is the emptiness of all phenomena, this is the emptiness of intrinsic defining characteristics, this is the emptiness of that which cannot be apprehended, this is the emptiness of nonentities, this is the emptiness of essential nature, and this is the emptiness of an essential nature of nonentities; these are the four applications of mindfulness, these are the four correct exertions, these are the four supports for miraculous ability, these are the five faculties, these are the five powers, these are the seven branches of enlightenment, and this is the noble eightfold path; these are the four truths of the noble ones, these are the four meditative concentrations, these are the four immeasurable attitudes, these are the four formless absorptions, these are the eight liberations, these are the nine serial steps of meditative absorption, these are the emptiness, signlessness, and wishlessness gateways to liberation, these are the extrasensory powers, these are the meditative stabilities, and these are the dhāraṇī gateways; these are the ten powers of the tathāgatas, these are the four fearlessnesses, these are the four kinds of exact knowledge, this is great loving kindness, this is great compassion, and these are the eighteen distinct qualities of the buddhas; and this is the fruit of having entered the stream, this is the fruit of once-returner, this is the fruit of non-returner, this is arhatship, this is individual enlightenment, this is the knowledge of the aspects of the path, and this is all-aspect omniscience’?
“Śāradvatīputra, the perfection of wisdom cannot be grasped, the perfection of meditative concentration cannot be grasped, the perfection of perseverance cannot be grasped, the perfection of tolerance cannot be grasped, the perfection of ethical discipline cannot be grasped, and the perfection of generosity cannot be grasped; the emptiness of internal phenomena cannot be grasped, the emptiness of external phenomena cannot be grasped, the emptiness of external and internal phenomena cannot be grasped, the emptiness of emptiness cannot be grasped, the emptiness of great extent cannot be grasped, the emptiness of ultimate reality cannot be grasped, the emptiness of conditioned phenomena cannot be grasped, the emptiness of unconditioned phenomena cannot be grasped, the emptiness of the unlimited cannot be grasped, the emptiness of that which has neither beginning nor end cannot be grasped, the emptiness of nonexclusion cannot be grasped, the emptiness of inherent nature cannot be grasped, the emptiness of all phenomena cannot be grasped, the emptiness of intrinsic defining characteristics cannot be grasped, the emptiness of that which cannot be apprehended cannot be grasped, the emptiness of nonentities cannot be grasped, the emptiness of essential nature cannot be grasped, and the emptiness of an essential nature of nonentities cannot be grasped; the four applications of mindfulness cannot be grasped, the four correct exertions cannot be grasped, the four supports for miraculous ability cannot be grasped, the five faculties cannot be grasped, the five powers cannot be grasped, the seven branches of enlightenment cannot be grasped, and the noble eightfold path cannot be grasped; the four truths of the noble ones cannot be grasped, the four meditative concentrations cannot be grasped, the four immeasurable attitudes cannot be grasped, the four formless absorptions cannot be grasped, the eight liberations cannot be grasped, the nine serial steps of meditative absorption cannot be grasped, the emptiness, signlessness, and wishlessness gateways to liberation cannot be grasped, the extrasensory powers cannot be grasped, the meditative stabilities, and the dhāraṇī gateways cannot be grasped; and the ten powers of the tathāgatas cannot be grasped, the four fearlessnesses cannot be grasped, the four kinds of exact knowledge cannot be grasped, great loving kindness cannot be grasped, great compassion cannot be grasped, and the eighteen distinct qualities of the buddhas cannot be grasped.
“Śāradvatīputra, this is a perfection of what cannot be grasped, so it is a perfection of wisdom. Bodhisattva great beings should train in it. Bodhisattva great beings who train in it do not apprehend even the training, let alone the perfection of wisdom, let alone enlightenment, let alone the attributes of enlightenment, let alone the attributes of the buddhas, let alone the attributes of the pratyekabuddhas, let alone the attributes of the śrāvakas, let alone the attributes of ordinary persons. If you ask why, Śāradvatīputra, it is because whatever the attribute, it has no essential nature. When, in that manner, all attributes have the essential nature of nonentity, what are the attributes of ordinary persons? Who are those who have entered the stream, who are the once-returners, who are the non-returners, who are the arhats, who are the pratyekabuddhas, who are the bodhisattvas, and who are the tathāgatas, arhats, perfectly complete buddhas? If these individuals cannot be apprehended, how could the attributes possibly appear—those attributes that are the reason they are described as ordinary persons, or those who have entered the stream, or once-returners, or non-returners, or arhats, or pratyekabuddhas, or bodhisattvas, or tathāgatas, arhats, perfectly complete buddhas?”
Śāradvatīputra asked, “Blessed Lord, when all phenomena are without a real basis, why is there an apprehending of the appearance that ‘these are ordinary persons,’ up to ‘these are tathāgatas, arhats, perfectly complete buddhas’?”
The Blessed One asked in return, “Śāradvatīputra, is there, was there, or will there be a real basis of physical forms on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of perceptions on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of formative predispositions on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the eyes on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the ears on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the nose on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the tongue on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the body on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the mental faculty on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of sights on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of sounds on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of odors on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of tastes on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of tangibles on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of mental phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of visual consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of auditory consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of olfactory consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of gustatory consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of tactile consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of mental consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of visually compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of aurally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of nasally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of lingually compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of corporeally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of mentally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by visually compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by aurally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by nasally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by lingually compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by corporeally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of feelings conditioned by mentally compounded sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the earth element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the water element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the fire element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the wind element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the space element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the consciousness element on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of ignorance on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of formative predispositions on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of consciousness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of name and form on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the six sense fields on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of sensory contact on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of sensation on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of craving on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of grasping on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the rebirth process on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of birth on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of aging and death on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of generosity on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of ethical discipline on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of tolerance on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of perseverance on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of meditative concentration on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the perfection of wisdom on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of internal phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of external phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of external and internal phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of emptiness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of great extent on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of ultimate reality on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of conditioned phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of unconditioned phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of the unlimited on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of that which has neither beginning nor end on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of nonexclusion on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of inherent nature on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of all phenomena on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of intrinsic defining characteristics on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of that which cannot be apprehended on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of nonentities on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of essential nature on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness of an essential nature of nonentities on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the applications of mindfulness on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the correct exertions on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the supports for miraculous ability on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the faculties on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the powers on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the branches of enlightenment on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the noble eightfold path on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the truths of the noble ones on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the meditative concentrations on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the immeasurable attitudes on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the formless absorptions on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the liberations on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the serial steps of meditative absorption on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the emptiness, signlessness, and wishlessness gateways to liberation on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the extrasensory powers on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the meditative stabilities on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the dhāraṇī gateways on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the powers of the tathāgatas on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the fearlessnesses on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the kinds of exact knowledge on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of great compassion on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
The Blessed One asked, “Śāradvatīputra, is there, was there, or will there be a real basis of the eighteen distinct qualities of the buddhas on which foolish ordinary people are fixated?”
“No, Blessed Lord, except in error,” he replied.
“It is so, Śāradvatīputra, it is so,” said the Blessed One. “Through error, beings falsely imagine all phenomena, which have no real basis. Therefore, bodhisattva great beings practicing the perfection of wisdom, through skill in means, having seen that all phenomena have no real basis, set out for unsurpassed, perfect, complete enlightenment.”
Śāradvatīputra asked, “Blessed Lord, what is the skill in means through which bodhisattva great beings, having seen that all phenomena have no real basis, set out for unsurpassed, perfect, complete enlightenment?”
“Śāradvatīputra,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomenon at all that has a real basis that would impede them; or, having impeded them, a real basis that would dishearten them; or, having disheartened them, that would depress them; or, having depressed them, that would exasperate1356 them; or, having exasperated them, that would make them lazy. Śāradvatīputra, apart from beings that are fixated on ‘aggregates,’ ‘sense fields,’ ‘sensory elements,’ ‘dependent origination,’ or ‘dependently originated phenomena’ because of delusion, all phenomena have no basis, have no life, are devoid of life, are in their essential nature nonentities, are empty of inherent nature, and are empty of intrinsic defining characteristics. So it is that when bodhisattva great beings practice the perfection of wisdom, they observe that all phenomena are of the essential nature of nonentity, empty of inherent existence, and empty of intrinsic defining characteristics. Conjuring up a body like an illusionist, they teach the Dharma to beings. To those beings who have become miserly, they speak of generosity; to those who are unethical, they speak of ethical discipline; to those bearing malice, they speak of tolerance; to those who are indolent, they speak of perseverance; to those whose minds are distracted, they speak of meditative stability; and to those who are intellectually stupid, they speak of wisdom. And once those beings have become established in generosity, become established in ethical discipline, become established in tolerance, become established in perseverance, become established in meditative stability, and become established in wisdom, over and above that, they speak of the noble [path] to do with escaping, through which they will attain the fruit of having entered the stream, will attain the fruit of once-returner, will attain the fruit of non-returner, will attain arhatship, will attain individual enlightenment, will attain the knowledge of the aspects of the path, and will attain all-aspect omniscience.”
Śāradvatīputra asked, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they establish beings who are thus unreal and nonexistent in generosity, establish them in ethical discipline, establish them in tolerance, establish them in perseverance, establish them in meditative stability, and establish them in wisdom—and, over and above that, speak like that to them about the noble [path] to do with escaping, through which they will attain the fruit of having entered the stream, will attain the fruit of once-returner, will attain the fruit of non-returner, will attain arhatship, will attain individual enlightenment, will attain the knowledge of the aspects of the path, and will attain all-aspect omniscience—how are they not apprehending things?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the perfection of wisdom do not apprehend anything at all. If you ask why, it is because when those bodhisattva great beings practice the perfection of wisdom, they do not apprehend any beings at all, except for using the conventional term for them in language,1357 which is to say, Śāradvatīputra, bodhisattva great beings abiding in the two truths—the conventional truth and the ultimate truth—teach the Dharma to beings, but, Śāradvatīputra, in the two truths there is not a being who is apprehended and there is not a designation of a being. But still, when bodhisattva great beings practice the perfection of wisdom, through skill in means they teach the Dharma to beings so that those beings do not, in this very lifetime, apprehend a self, not to mention something that they should attain or by which they should gain attainment. It is in this manner, Śāradvatīputra, that when bodhisattva great beings practice the perfection of wisdom, through skill in means they teach the Dharma to beings.”
“Blessed Lord,” said Śāradvatīputra, “bodhisattva great beings don such an armor that they do not apprehend any phenomena as the same or different, and by donning that armor, they do not appear in the realm of desire, do not appear in the realm of form, do not appear in the realm of formlessness, do not appear in the realm of conditioned phenomena, and do not appear in the realm of unconditioned phenomena. They liberate beings from the three realms and yet a being is not apprehended, nor is a designation of a being apprehended. That is their great enthusiasm, and endowed with it, since there is no designation of a being, beings are neither bound nor liberated; since there are no beings who are bound or liberated, there is no defilement and no purification; since there is no defilement and no purification, different pathways1358 are not apprehended; when there are no different pathways, there is no karma and there are no afflicted mental states; and when there is no karma and there are no afflicted mental states, how could there possibly be a maturation—a maturation through which a self, or a being, appears in saṃsāra with its five classes of beings?”
“It is so, Śāradvatīputra, it is so,” replied the Blessed One. “It is as you have said. If a being who is there before were to be a being who is not there after—and similarly, existent before and nonexistent after—well then,1359 a saṃsāra with its five classes of beings that is existent before would be nonexistent after, and the tathāgatas and bodhisattvas would be like that too. But, Śāradvatīputra, whether the tathāgatas appear or whether the tathāgatas do not appear, the real nature of those phenomena, the unmistaken real nature, the one and only nature, the reality of phenomena, the realm of phenomena, the abiding nature of phenomena, the maturity of phenomena, the very limit of reality, and the realm of the inconceivable remains just as it is. In it there is no self, there is no being, there is no life, there is no one who goes, there is no one who lives, there is no person, there is no individual, there is no one born of Manu, there is no child of Manu, there is no agent, there is no experiencer, there is no knower, and there is no viewer, so in it how could there possibly be physical forms, how could there possibly be feelings, how could there possibly be perceptions, how could there possibly be formative predispositions, and how could there possibly be consciousness? In it how could there possibly be eyes, how could there possibly be ears, how could there possibly be a nose, how could there possibly be a tongue, how could there possibly be a body, and how could there possibly be a mental faculty? In it how could there possibly be sights, how could there possibly be sounds, how could there possibly be odors, how could there possibly be tastes, how could there possibly be tangibles, and how could there possibly be mental phenomena? In it how could there possibly be visual consciousness, how could there possibly be auditory consciousness, how could there possibly be olfactory consciousness, how could there possibly be gustatory consciousness, how could there possibly be tactile consciousness, and how could there possibly be mental consciousness? In it how could there possibly be visually compounded sensory contact, how could there possibly be aurally compounded sensory contact, how could there possibly be nasally compounded sensory contact, how could there possibly be lingually compounded sensory contact, how could there possibly be corporeally compounded sensory contact, and how could there possibly be mentally compounded sensory contact? In it how could there possibly be feelings conditioned by visually compounded sensory contact, how could there possibly be feelings conditioned by aurally compounded sensory contact, how could there possibly be feelings conditioned by nasally compounded sensory contact, how could there possibly be feelings conditioned by lingually compounded sensory contact, how could there possibly be feelings conditioned by corporeally compounded sensory contact, and how could there possibly be feelings conditioned by mentally compounded sensory contact? In it how could there possibly be the earth element, how could there possibly be the water element, how could there possibly be the fire element, how could there possibly be the wind element, how could there possibly be the space element, and how could there possibly be the consciousness element? In it how could there possibly be ignorance, how could there possibly be formative predispositions, how could there possibly be consciousness, how could there possibly be name and form, how could there possibly be six sense fields, how could there possibly be sensory contact, how could there possibly be sensation, how could there possibly be craving, how could there possibly be grasping, how could there possibly be the rebirth process, how could there possibly be birth, and how could there possibly be aging and death? In it how could there possibly be dependently originated phenomena? And if these phenomena are nonexistent, how could there possibly be a saṃsāra with those five classes of beings from which beings will be liberated?
“In this regard, Śāradvatīputra, bodhisattva great beings, having heard from the lord buddhas of the past that such phenomena are empty of essential nature, set out for unsurpassed, perfect, complete enlightenment, for the sake of beings. Apart from the fixation in error of foolish ordinary persons, they do not apprehend any beings or phenomena at all. Śāradvatīputra, the mighty armor that bodhisattva great beings don is such that, by donning that armor, they do not turn back from unsurpassed, perfect, complete enlightenment. They think that they themselves are not those who will not fully awaken to unsurpassed, perfect, complete enlightenment, but rather that they themselves are those who will undoubtedly fully awaken to unsurpassed, perfect, complete enlightenment, and so, after fully awakening, they should act in accordance with the Dharma for the sake of beings, and through those acts of benefit liberate beings from error.
“To illustrate, Śāradvatīputra, illusionists or a phantom person might conjure up many quintillions of living creatures and satisfy them with a great abundance of delicious and healthy hard and soft food. Having satisfied them in that manner, if they were to make the pronouncement, ‘I have accrued much merit! I have accrued much merit!’ in that case, Śāradvatīputra, do you think that anyone would have been fed1360 or satisfied, or that anyone would have accrued merit?”
“No, Blessed Lord,” replied Śāradvatīputra.