“Śāradvatīputra, the perfection of generosity 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. Śāradvatīputra, the perfection of ethical discipline 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. Śāradvatīputra, the perfection of tolerance 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. Śāradvatīputra, the perfection of perseverance 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. Śāradvatīputra, the perfection of meditative concentration 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. Śāradvatīputra, the perfection of wisdom 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.
“Śāradvatīputra, the applications of mindfulness 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, the correct exertions 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, the supports for miraculous ability 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, the faculties 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, the powers 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, the branches of enlightenment 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, the noble eightfold path 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.
“Śāradvatīputra, the truths of the noble ones 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, the meditative concentrations 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, the immeasurable attitudes 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, the formless absorptions 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, the formless absorptions 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, the eight liberations 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, the nine serial steps of meditative absorption 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, the emptiness, signlessness, and wishlessness gateways to liberation 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, the extrasensory powers 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, the meditative stabilities 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, the dhāraṇī gateways 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, the ten powers of the tathāgatas 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, the four fearlessnesses 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, the four kinds of exact knowledge 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, great compassion357 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. Śāradvatīputra, the eighteen distinct qualities of the buddhas 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.
“There, foolish ordinary people, through their fixation on the nonexistent, are fixated on their cravings. By imagining the nonexistent, they are fixated on the nonexistent,358 and through adherence to the two extremes of eternalism and nihilism, they do not know, and they do not see. After imagining those phenomena that are nonexistent, they become fixated on name and form. They become fixated on the perfection of generosity, become fixated on the perfection of ethical discipline, become fixated on the perfection of tolerance, become fixated on the perfection of perseverance, become fixated on the perfection of meditative concentration, and become fixated on the perfection of wisdom; they become fixated on the emptiness of internal phenomena, become fixated on the emptiness of external phenomena, become fixated on the emptiness of external and internal phenomena, become fixated on the emptiness of emptiness, become fixated on the emptiness of great extent, become fixated on the emptiness of ultimate reality, become fixated on the emptiness of conditioned phenomena, become fixated on the emptiness of unconditioned phenomena, become fixated on the emptiness of the unlimited, become fixated on the emptiness of that which has neither beginning nor end, become fixated on the emptiness of nonexclusion, become fixated on the emptiness of inherent nature, become fixated on the emptiness of all phenomena, become fixated on the emptiness of intrinsic defining characteristics, become fixated on the emptiness of that which cannot be apprehended, become fixated on the emptiness of nonentities, become fixated on the emptiness of essential nature, and become fixated on the emptiness of an essential nature of nonentities; they become fixated on the applications of mindfulness, become fixated on the correct exertions, become fixated on the supports for miraculous ability, become fixated on the faculties, become fixated on the powers, become fixated on the branches of enlightenment, and become fixated on the noble eightfold path; they become fixated on the truths of the noble ones, become fixated on the meditative concentrations, become fixated on the immeasurable attitudes, become fixated on the formless absorptions, become fixated on the liberations, become fixated on the serial steps of meditative absorption, become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, become fixated on the extrasensory powers, become fixated on the meditative stabilities, and become fixated on the dhāraṇī gateways; and they become fixated on the powers of the tathāgatas, become fixated on the fearlessnesses, become fixated on the kinds of exact knowledge, become fixated on great compassion, and become fixated on the distinct qualities of the buddhas.
“Since, owing to such a fixation on these phenomena, they falsely imagine phenomena that are nonexistent, they do not know, and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms, neither know nor see feelings, neither know nor see perceptions, neither know nor see formative predispositions, and neither know nor see consciousness; neither know nor see the eyes, neither know nor see the ears, neither know nor see the nose, neither know nor see the tongue, neither know nor see the body, and neither know nor see the mental faculty; neither know nor see sights, neither know nor see sounds, neither know nor see odors, neither know nor see tastes, neither know nor see tangibles, and neither know nor see mental phenomena; neither know nor see visual consciousness, neither know nor see auditory consciousness, neither know nor see olfactory consciousness, neither know nor see gustatory consciousness, neither know nor see tactile consciousness, and neither know nor see mental consciousness; neither know nor see visually compounded sensory contact, neither know nor see aurally compounded sensory contact, neither know nor see nasally compounded sensory contact, neither know nor see lingually compounded sensory contact, neither know nor see corporeally compounded sensory contact, and neither know nor see mentally compounded sensory contact; neither know nor see feelings conditioned by visually compounded sensory contact, neither know nor see feelings conditioned by aurally compounded sensory contact, neither know nor see feelings conditioned by nasally compounded sensory contact, neither know nor see feelings conditioned by lingually compounded sensory contact, neither know nor see feelings conditioned by corporeally compounded sensory contact, and neither know nor see feelings conditioned by mentally compounded sensory contact; neither know nor see the earth element, neither know nor see the water element, neither know nor see the fire element, neither know nor see the wind element, neither know nor see the space element, and neither know nor see the consciousness element; neither know nor see ignorance, neither know nor see formative predispositions, neither know nor see consciousness, neither know nor see name and form, neither know nor see the six sense fields, neither know nor see sensory contact, neither know nor see sensation, neither know nor see craving, neither know nor see grasping, neither know nor see the rebirth process, neither know nor see birth, and neither know nor see aging and death; neither know nor see the perfection of generosity, neither know nor see the perfection of ethical discipline, neither know nor see the perfection of tolerance, neither know nor see the perfection of perseverance, neither know nor see the perfection of meditative concentration, and neither know nor see the perfection of wisdom; neither know nor see the emptiness of internal phenomena, neither know nor see the emptiness of external phenomena, neither know nor see the emptiness of external and internal phenomena, neither know nor see the emptiness of emptiness, neither know nor see the emptiness of great extent, neither know nor see the emptiness of ultimate reality, neither know nor see the emptiness of conditioned phenomena, neither know nor see the emptiness of unconditioned phenomena, neither know nor see the emptiness of the unlimited, neither know nor see the emptiness of that which has neither beginning nor end, neither know nor see the emptiness of nonexclusion, neither know nor see the emptiness of inherent nature, neither know nor see the emptiness of all phenomena, neither know nor see the emptiness of intrinsic defining characteristics, neither know nor see the emptiness of that which cannot be apprehended, neither know nor see the emptiness of nonentities, neither know nor see the emptiness of essential nature, and neither know nor see the emptiness of an essential nature of nonentities; neither know nor see the four applications of mindfulness, neither know nor see the four correct exertions, neither know nor see the four supports for miraculous ability, neither know nor see the five faculties, neither know nor see the five powers, neither know nor see the seven branches of enlightenment, and neither know nor see the noble eightfold path; neither know nor see the truths of the noble ones, neither know nor see the meditative concentrations, neither know nor see the immeasurable attitudes, neither know nor see the four formless absorptions, neither know nor see the eight liberations, neither know nor see the nine serial steps of meditative absorption, neither know nor see the emptiness, signlessness, and wishlessness gateways to liberation, neither know nor see the extrasensory powers, neither know nor see the meditative stabilities, and neither know nor see the dhāraṇī gateways; and neither know nor see the ten powers of the tathāgatas, neither know nor see the four fearlessnesses, neither know nor see the four kinds of exact knowledge, neither know nor see great compassion, and neither know nor see the eighteen distinct qualities of the buddhas.
“This is why they come to be styled ‘foolish ordinary people.’ These people will not be emancipated, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the level of the śrāvakas, and they will not be emancipated from the level of the pratyekabuddhas.
“They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical form, lack the conviction that feelings are empty of feeling, lack the conviction that perceptions are empty of perception, lack the conviction that formative predispositions are empty of formative predispositions, and lack the conviction that consciousness is empty of consciousness; lack the conviction that the eyes are empty of the eyes, lack the conviction that the ears are empty of the ears, lack the conviction that the nose is empty of the nose, lack the conviction that the tongue is empty of the tongue, lack the conviction that the body is empty of the body, and lack the conviction that the mental faculty is empty of the mental faculty; lack the conviction that sights are empty of sights, lack the conviction that sounds are empty of sounds, lack the conviction that odors are empty of odors, lack the conviction that tastes are empty of tastes, lack the conviction that tangibles are empty of a tangibles, and lack the conviction that mental phenomena are empty of mental phenomena; lack the conviction that visual consciousness is empty of visual consciousness, lack the conviction that auditory consciousness is empty of auditory consciousness, lack the conviction that olfactory consciousness is empty of olfactory consciousness, lack the conviction that gustatory consciousness is empty of gustatory consciousness, lack the conviction that tactile consciousness is empty of tactile consciousness, and lack the conviction that mental consciousness is empty of mental consciousness; lack the conviction that visually compounded sensory contact is empty of visually compounded sensory contact, lack the conviction that aurally compounded sensory contact is empty of aurally compounded sensory contact, lack the conviction that nasally compounded sensory contact is empty of nasally compounded sensory contact, lack the conviction that lingually compounded sensory contact is empty of lingually compounded sensory contact, lack the conviction that corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and lack the conviction that mentally compounded sensory contact is empty of mentally compounded sensory contact; lack the conviction that feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, lack the conviction that feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, lack the conviction that feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, lack the conviction that feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, lack the conviction that feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and lack the conviction that feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact; lack the conviction that the earth element is empty of the earth element, lack the conviction that the water element is empty of the water element, lack the conviction that the fire element is empty of the fire element, lack the conviction that the wind element is empty of the wind element, lack the conviction that the space element is empty of the space element, and lack the conviction that the consciousness element is empty of the consciousness element; lack the conviction that ignorance is empty of ignorance, lack the conviction that formative predispositions are empty of formative predispositions, lack the conviction that consciousness is empty of consciousness, lack the conviction that name and form are empty of name and form, lack the conviction that the six sense fields are empty of the six sense fields, lack the conviction that sensory contact is empty of sensory contact, lack the conviction that sensation is empty of sensation, lack the conviction that craving is empty of craving, lack the conviction that grasping is empty of grasping, lack the conviction that the rebirth process is empty of the rebirth process, lack the conviction that birth is empty of birth, and lack the conviction that aging and death are empty of aging and death; lack the conviction that the perfection of generosity is empty of the perfection of generosity, lack the conviction that the perfection of ethical discipline is empty of the perfection of ethical discipline, lack the conviction that the perfection of tolerance is empty of the perfection of tolerance, lack the conviction that the perfection of perseverance is empty of the perfection of perseverance, lack the conviction that the perfection of meditative concentration is empty of the perfection of meditative concentration, and lack the conviction that the perfection of wisdom is empty of the perfection of wisdom; lack the conviction that the emptiness of internal phenomena is empty of the emptiness of internal phenomena, lack the conviction that the emptiness of external phenomena is empty of the emptiness of external phenomena, lack the conviction that the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, lack the conviction that the emptiness of emptiness is empty of the emptiness of emptiness, lack the conviction that the emptiness of great extent is empty of the emptiness of great extent, lack the conviction that the emptiness of ultimate reality is empty of the emptiness of ultimate reality, lack the conviction that the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, lack the conviction that the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, lack the conviction that the emptiness of the unlimited is empty of the emptiness of the unlimited, lack the conviction that the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, lack the conviction that the emptiness of nonexclusion is empty of the emptiness of nonexclusion, lack the conviction that the emptiness of inherent nature is empty of the emptiness of inherent nature, lack the conviction that the emptiness of all phenomena is empty of the emptiness of all phenomena, lack the conviction that the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, lack the conviction that the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, lack the conviction that the emptiness of nonentities is empty of the emptiness of nonentities, lack the conviction that the emptiness of essential nature is empty of the emptiness of essential nature, and lack the conviction that the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities; lack the conviction that the four applications of mindfulness are empty of the applications of mindfulness, lack the conviction that the four correct exertions are empty of the correct exertions, lack the conviction that the four supports for miraculous ability are empty of the supports for miraculous ability, lack the conviction that the five faculties are empty of the faculties, lack the conviction that the five powers are empty of the powers, lack the conviction that the seven branches of enlightenment are empty of the branches of enlightenment, and lack the conviction that the noble eightfold path is empty of the noble eightfold path; lack the conviction that the truths of the noble ones are empty of the truths of the noble ones, lack the conviction that the meditative concentrations are empty of the meditative concentrations, lack the conviction that the immeasurable attitudes are empty of the immeasurable attitudes, lack the conviction that the formless absorptions are empty of the formless absorptions, lack the conviction that the eight liberations are empty of the eight liberations, lack the conviction that the nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption, lack the conviction that the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, lack the conviction that the extrasensory powers are empty of the extrasensory powers, lack the conviction that the meditative stabilities are empty of the meditative stabilities, and lack the conviction that the dhāraṇī gateways are empty of the dhāraṇī gateways; lack the conviction that the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, lack the conviction that the four fearlessnesses are empty of the four fearlessnesses, lack the conviction that the four kinds of exact knowledge are empty of the four kinds of exact knowledge, lack the conviction that great compassion is empty of great compassion, and lack the conviction that the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas; and lack the conviction that the fruit of having entered the stream is empty of the fruit of having entered the stream, lack the conviction that the fruit of once-returner is empty of the fruit of once-returner, lack the conviction that the fruit of non-returner is empty of the fruit of non-returner, lack the conviction that arhatship is empty of arhatship, lack the conviction that individual enlightenment is empty of individual enlightenment, lack the conviction that the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and lack the conviction that all-aspect omniscience is empty of all-aspect omniscience.
“Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline. They are not stable in the perfection of tolerance. They are not stable in the perfection of perseverance. They are not stable in the perfection of meditative concentration. They are not stable in the perfection of wisdom. They are not stable in the emptiness of internal phenomena, are not stable in the emptiness of external phenomena, are not stable in the emptiness of external and internal phenomena, are not stable in the emptiness of emptiness, are not stable in the emptiness of great extent, are not stable in the emptiness of ultimate reality, are not stable in the emptiness of conditioned phenomena, are not stable in the emptiness of unconditioned phenomena, are not stable in the emptiness of the unlimited, are not stable in the emptiness of that which has neither beginning nor end, are not stable in the emptiness of nonexclusion, are not stable in the emptiness of inherent nature, are not stable in the emptiness of all phenomena, are not stable in the emptiness of intrinsic defining characteristics, are not stable in the emptiness of that which cannot be apprehended, are not stable in the emptiness of nonentities, are not stable in the emptiness of essential nature, and are not stable in the emptiness of an essential nature of nonentities. They are not stable in the applications of mindfulness, are not stable in the correct exertions, are not stable in the supports for miraculous ability, are not stable in the faculties, are not stable in the powers, are not stable in the branches of enlightenment, and are not stable in the noble eightfold path; are not stable in the truths of the noble ones, are not stable in the meditative concentrations, are not stable in the immeasurable attitudes, are not stable in the formless absorptions, are not stable in the eight liberations, are not stable in the nine serial steps of meditative absorption, are not stable in the emptiness, signlessness, and wishlessness gateways to liberation, are not stable in the extrasensory powers, are not stable in the meditative stabilities, and are not stable in the dhāraṇī gateways; and are not stable in the ten powers of the tathāgatas, are not stable in the four fearlessnesses, are not stable in the four kinds of exact knowledge, are not stable in great loving kindness, are not stable in great compassion, and are not stable in the eighteen distinct qualities of the buddhas.