“There is the meditative stability named unmodified. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named aspectless. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into names and signs.340 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from activity. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into the ascertainment of names. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named a practitioner without a dwelling. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of darkness. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with practice. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unwavering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcendence of the range. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named accumulation of all attributes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding with certainty.341 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named blossoming and vibrance of the flowers of virtue. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the branches of enlightenment. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless eloquence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless lamplight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named equal to the unequaled. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcending all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named delineator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling doubt. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without settled focus.342 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single array. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nonexclusion of the aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named supreme performance.343 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named comprehension of all bases of existence through realization.344 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entrance to symbols and sounds. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel heart.345 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unattached to any phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of flashes of lightning. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of doctrine. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of the miraculous ability to not return. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of vocalic syllables. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named burning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purification of defining characteristics. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nondistinguished.346 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with a distinct forbearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with all finest aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with dhāraṇīs. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named absence of joy with respect to all happiness and suffering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible cornucopia. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dhāraṇī intelligence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect elimination of right and wrong. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect calming of all contradictions and refutations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no harmony or disharmony. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the essence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light of the full moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning light. There is the meditative stability named great ornament. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named flash of lightning that does not cause pain.347 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator in all respects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named protector of all worlds.348 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of meditative stability. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named with a dustless and dust-free principle. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence of all afflicted mental states in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named intent on a dwelling that has not been apprehended. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding in the real nature without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named self-originated from the vessel.349 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named incinerating all afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of great transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named origin of the ten powers. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named opener of the gateways. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of corporeality.350 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named obliterating defects of speech, transforming them as if into space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of speech.351 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of the mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named thorough investigation.352 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like.353 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like and without attachment, hence free and without blemish. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.
“Venerable Śāradvatīputra, these are the meditative stabilities of bodhisattva great beings. Through engaging with those meditative stabilities bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There are also countless and inestimable other meditative stabilities and dhāraṇī gateways, like these, having trained in which bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”
Then, through the power of the Buddha, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past have indeed prophesied that those bodhisattva great beings who dwell in those meditative stabilities will fully awaken to unsurpassed, perfect, complete enlightenment. The tathāgatas, arhats, perfectly complete buddhas presently residing and maintaining themselves in the world systems of the ten directions, numerous as the sand particles in the Gaṅgā River, also prophesy that those bodhisattva great beings will attain unsurpassed, perfect, complete enlightenment.
“But still, those bodhisattva great beings do not even observe those meditative stabilities. They do not give rise to conceit on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ Those conceptual imaginations are absent and will not arise.”
“Venerable Subhūti, are bodhisattva great beings who dwell in these meditative stabilities prophesied by the tathāgatas, arhats, perfectly complete buddhas?”
“Venerable Śāradvatīputra, they are not!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, it is because it is not that ‘the perfection of wisdom is one thing, the meditative stability another, and the bodhisattva yet another.’ Rather, the perfection of wisdom is itself the meditative stability, the meditative stability is itself the bodhisattva, and the bodhisattvas themselves are the meditative stability.”
“Venerable Subhūti, if it is because it is not that ‘the meditative stability is one thing, and the bodhisattva another,’ and it is not that ‘the bodhisattva is one thing, and the meditative stability another,’ which is to say, if the meditative stability is itself the bodhisattva, and the bodhisattvas are themselves the meditative stability owing to the sameness of all phenomena, is it then possible to teach the meditative stability?”
“Venerable Śāradvatīputra, it is not!” replied Subhūti.
“Venerable Subhūti, do those children of good family perceive these meditative stabilities?”
“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.
“How do they not perceive them?”
“Because they are without conceptual thought,” replied Subhūti.
“How are they without conceptual thought?”
“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those children of good family have no conceptual thoughts regarding those meditative stabilities. For this reason, Venerable Śāradvatīputra, those children of good family do not distinguish those meditative stabilities. They do not perceive them.”
“Why, Venerable Subhūti, do they not distinguish and not perceive them?”
“They do not distinguish and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.
Then the Blessed One congratulated the venerable Subhūti: “Excellent, excellent, Subhūti! You have spoken these words eloquently! This is an explanation by one whom I have declared to be supreme among śrāvakas abiding free of conflict. Bodhisattva great beings should also train in the perfection of wisdom in that manner. They should train in the perfection of meditative concentration, should train in the perfection of perseverance, should train in the perfection of tolerance, should train in the perfection of ethical discipline, and should train in the perfection of generosity; should train in the applications of mindfulness, should train in the correct exertions, should train in the supports for miraculous ability, should train in the faculties, should train in the powers, should train in the branches of enlightenment, and should train in the noble eightfold path; should train in the truths of the noble ones, should train in the meditative concentrations, should train in the immeasurable attitudes, should train in the formless absorptions, should train in the liberations, should train in the serial steps of meditative absorption, should train in the emptiness, signlessness, and wishlessness gateways to liberation, should train in the extrasensory powers, should train in the meditative stabilities, and should train in the dhāraṇī gateways; and should train in the powers of the tathāgatas, should train in the fearlessnesses, should train in the kinds of exact knowledge, should train in great loving kindness, should train in great compassion, and should train in the distinct qualities of the buddhas.”
Then Venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings, training like that, train in the perfection of wisdom by way of not apprehending anything? Do they train in the perfection of meditative concentration by way of not apprehending anything? Do they train in the perfection of perseverance by way of not apprehending anything? Do they train in the perfection of tolerance by way of not apprehending anything? Do they train in the perfection of ethical discipline by way of not apprehending anything? Do they train in the perfection of generosity by way of not apprehending anything? Do they train in the applications of mindfulness by way of not apprehending anything? Do they train in the correct exertions by way of not apprehending anything? Do they train in the supports for miraculous ability by way of not apprehending anything? Do they train in the faculties by way of not apprehending anything? Do they train in the powers by way of not apprehending anything? Do they train in the branches of enlightenment by way of not apprehending anything? Do they train in the noble eightfold path by way of not apprehending anything? Do they train in the truths of the noble ones by way of not apprehending anything? Do they train in the meditative concentrations by way of not apprehending anything? Do they train in the immeasurable attitudes by way of not apprehending anything? Do they train in the formless absorptions by way of not apprehending anything? Do they train in the liberations by way of not apprehending anything? Do they train in the serial steps of meditative absorption by way of not apprehending anything? Do they train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything? Do they train in the extrasensory powers by way of not apprehending anything? Do they train in the meditative stabilities by way of not apprehending anything? Do they train in the dhāraṇī gateways by way of not apprehending anything? Do they train in the powers of the tathāgatas by way of not apprehending anything? Do they train in the fearlessnesses by way of not apprehending anything? Do they train in the kinds of exact knowledge by way of not apprehending anything? Do they train in great loving kindness by way of not apprehending anything? Do they train in great compassion by way of not apprehending anything? And do they train in the distinct qualities of the buddhas by way of not apprehending anything?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, training like that, do train in the perfection of wisdom by way of not apprehending anything. They do train in the perfection of meditative concentration by way of not apprehending anything. They do train in the perfection of perseverance by way of not apprehending anything. They do train in the perfection of tolerance by way of not apprehending anything. They do train in the perfection of ethical discipline by way of not apprehending anything. They do train in the perfection of generosity by way of not apprehending anything. They do train in the applications of mindfulness by way of not apprehending anything. They do train in the correct exertions by way of not apprehending anything. They do train in the supports for miraculous ability by way of not apprehending anything. They do train in the faculties by way of not apprehending anything. They do train in the powers by way of not apprehending anything. They do train in the branches of enlightenment by way of not apprehending anything. They do train in the noble eightfold path by way of not apprehending anything. They do train in the truths of the noble ones by way of not apprehending anything. They do train in the meditative concentrations by way of not apprehending anything. They do train in the immeasurable attitudes by way of not apprehending anything. They do train in the formless absorptions by way of not apprehending anything. They do train in the liberations by way of not apprehending anything. They do train in the serial steps of meditative absorption by way of not apprehending anything. They do train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything. They do train in the extrasensory powers by way of not apprehending anything. They do train in the meditative stabilities by way of not apprehending anything. They do train in the dhāraṇī gateways by way of not apprehending anything. They do train in the powers of the tathāgatas by way of not apprehending anything. They do train in the fearlessnesses by way of not apprehending anything. They do train in the kinds of exact knowledge by way of not apprehending anything. They do train in great loving kindness by way of not apprehending anything. They do train in great compassion by way of not apprehending anything. And they do train in the distinct qualities of the buddhas by way of not apprehending anything.
Then Venerable Śāradvatīputra asked, “Blessed Lord, why is it that they do not apprehend?”
The Blessed One replied, “Owing to utter purity,354 they do not apprehend a self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend a life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer.
“Owing to utter purity, they do not apprehend physical forms. Owing to utter purity, they do not apprehend feelings. Owing to utter purity, they do not apprehend perceptions. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend the eyes. Owing to utter purity, they do not apprehend the ears. Owing to utter purity, they do not apprehend the nose. Owing to utter purity, they do not apprehend the tongue. Owing to utter purity, they do not apprehend the body. Owing to utter purity, they do not apprehend the mental faculty. Owing to utter purity, they do not apprehend sights. Owing to utter purity, they do not apprehend sounds. Owing to utter purity, they do not apprehend odors. Owing to utter purity, they do not apprehend tastes. Owing to utter purity, they do not apprehend tangibles. Owing to utter purity, they do not apprehend mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the eyes. Owing to utter purity, they do not apprehend the sensory element of sights. Owing to utter purity, they do not apprehend the sensory element of the visual consciousness. Owing to utter purity, they do not apprehend the sensory element of the ears. Owing to utter purity, they do not apprehend the sensory element of sounds. Owing to utter purity, they do not apprehend the sensory element of the auditory consciousness. Owing to utter purity, they do not apprehend the sensory element of the nose. Owing to utter purity, they do not apprehend the sensory element of odors. Owing to utter purity, they do not apprehend the sensory element of the olfactory consciousness. Owing to utter purity, they do not apprehend the sensory element of the tongue. Owing to utter purity, they do not apprehend the sensory element of tastes. Owing to utter purity, they do not apprehend the sensory element of the gustatory consciousness. Owing to utter purity, they do not apprehend the sensory element of the body. Owing to utter purity, they do not apprehend the sensory element of tangibles. Owing to utter purity, they do not apprehend the sensory element of the tactile consciousness. Owing to utter purity, they do not apprehend the sensory element of the mental faculty. Owing to utter purity, they do not apprehend the sensory element of mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the mental consciousness.
“Owing to utter purity, they do not apprehend the earth element. Owing to utter purity, they do not apprehend the water element. Owing to utter purity, they do not apprehend the fire element. Owing to utter purity, they do not apprehend the wind element. Owing to utter purity, they do not apprehend the space element. Owing to utter purity, they do not apprehend the consciousness element.
“Owing to utter purity, they do not apprehend ignorance. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend name and form. Owing to utter purity, they do not apprehend the six sense fields. Owing to utter purity, they do not apprehend sensory contact. Owing to utter purity, they do not apprehend sensation. Owing to utter purity, they do not apprehend craving. Owing to utter purity, they do not apprehend grasping. Owing to utter purity, they do not apprehend the rebirth process. Owing to utter purity, they do not apprehend birth. Owing to utter purity, they do not apprehend aging and death.
“Owing to utter purity, they do not apprehend the realm of desire. Owing to utter purity, they do not apprehend the realm of form. Owing to utter purity, they do not apprehend the realm of formlessness.
“Owing to utter purity, they do not apprehend the perfection of generosity. Owing to utter purity, they do not apprehend the perfection of ethical discipline. Owing to utter purity, they do not apprehend the perfection of tolerance. Owing to utter purity, they do not apprehend the perfection of perseverance. Owing to utter purity, they do not apprehend the perfection of meditative concentration. Owing to utter purity, they do not apprehend the perfection of wisdom.
“Owing to utter purity, they do not apprehend the applications of mindfulness. Owing to utter purity, they do not apprehend the correct exertions. Owing to utter purity, they do not apprehend the supports for miraculous ability. Owing to utter purity, they do not apprehend the faculties. Owing to utter purity, they do not apprehend the powers. Owing to utter purity, they do not apprehend the branches of enlightenment. Owing to utter purity, they do not apprehend the noble eightfold path. Owing to utter purity, they do not apprehend the truths of the noble ones. Owing to utter purity, they do not apprehend the meditative concentrations. Owing to utter purity, they do not apprehend the immeasurable attitudes. Owing to utter purity, they do not apprehend the formless absorptions. Owing to utter purity, they do not apprehend the liberations. Owing to utter purity, they do not apprehend the serial steps of meditative absorption. Owing to utter purity, they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation. Owing to utter purity, they do not apprehend the extrasensory powers. Owing to utter purity, they do not apprehend the meditative stabilities. Owing to utter purity, they do not apprehend the dhāraṇī gateways. Owing to utter purity, they do not apprehend the powers of the tathāgatas. Owing to utter purity, they do not apprehend the fearlessnesses. Owing to utter purity, they do not apprehend the kinds of exact knowledge. Owing to utter purity, they do not apprehend great loving kindness. Owing to utter purity, they do not apprehend great compassion. Owing to utter purity, they do not apprehend the distinct qualities of the buddhas.
“Owing to utter purity, they do not apprehend those who have entered the stream. Owing to utter purity, they do not apprehend once-returners. Owing to utter purity, they do not apprehend non-returners. Owing to utter purity, they do not apprehend arhats. Owing to utter purity, they do not apprehend pratyekabuddhas. Owing to utter purity, they do not apprehend bodhisattvas. Owing to utter purity they do not apprehend enlightenment. Owing to utter purity, they do not apprehend buddhas.”
“Blessed Lord, what is purity?”
“That all phenomena are nonarising, unceasing, neither defiled nor purified, nonemerging, not apprehended, and unconditioned is called their purity,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, by way of not apprehending anything.”
“Blessed Lord, in what phenomena do bodhisattva great beings who train like that then train?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train like that do not train in anything at all. If you ask why, Śāradvatīputra, it is because these phenomena do not exist in the way that foolish ordinary people are fixated355 on them.”
“Blessed Lord, how then do these phenomena exist?”
“As they do not exist, so do they exist. Because they thus do not exist, they are therefore said to be ‘nonexistent,’ ”356 replied the Blessed One.
“Blessed Lord,” he asked, “why are the nonexistent said to be ‘nonexistent’?”
“Śāradvatīputra,” replied the Blessed One, “physical forms are nonexistent 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 nature, 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.
“Śāradvatīputra, feelings are nonexistent 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 nature, 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. Śāradvatīputra, perceptions are nonexistent 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 nature, 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. Śāradvatīputra, formative predispositions are nonexistent 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 nature, 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 the essential nature nonentities. Śāradvatīputra, consciousness is nonexistent 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 nature, 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.