“They are fixated. If you ask how they are fixated, they are fixated on physical forms, fixated on feelings, fixated on perceptions, fixated on formative predispositions, and fixated on consciousness. They are fixated on the eyes, are fixated on the ears, are fixated on the nose, are fixated on the tongue, are fixated on the body, and are fixated on the mental faculty; are fixated on sights, are fixated on sounds, are fixated on odors, are fixated on tastes, are fixated on tangibles, and are fixated on mental phenomena; are fixated on the sensory element of the eyes, are fixated on the sensory element of sights, and are fixated on the sensory element of visual consciousness; are fixated on the sensory element of the ears, are fixated on the sensory element of sounds, and are fixated on the sensory element of auditory consciousness; are fixated on the sensory element of the nose, are fixated on the sensory element of odors, and are fixated on the sensory element of olfactory consciousness; are fixated on the sensory element of the tongue, are fixated on the sensory element of tastes, and are fixated on the sensory element of gustatory consciousness; are fixated on the sensory element of the body, are fixated on the sensory element of tangibles, and are fixated on the sensory element of tactile consciousness; and are fixated on the sensory element of the mental faculty, are fixated on the sensory element of mental phenomena, and are fixated on the sensory element of mental consciousness. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on ignorance, are fixated on formative predispositions, are fixated on consciousness, are fixated on name and form, are fixated on the six sense fields, are fixated on sensory contact, are fixated on sensation, are fixated on craving, are fixated on grasping, are fixated on the rebirth process, are fixated on birth, and are fixated on aging and death. They are fixated on the perfection of generosity, are fixated on the perfection of ethical discipline, are fixated on the perfection of tolerance, are fixated on the perfection of perseverance, are fixated on the perfection of meditative concentration, and are fixated on the perfection of wisdom; are fixated on the emptiness of internal phenomena, are fixated on the emptiness of external phenomena, are fixated on the emptiness of external and internal phenomena, are fixated on the emptiness of emptiness, are fixated on the emptiness of great extent, are fixated on the emptiness of ultimate reality, are fixated on the emptiness of conditioned phenomena, are fixated on the emptiness of unconditioned phenomena, are fixated on the emptiness of the unlimited, are fixated on the emptiness of that which has neither beginning nor end, are fixated on the emptiness of nonexclusion, are fixated on the emptiness of inherent nature, are fixated on the emptiness of all phenomena, are fixated on the emptiness of intrinsic defining characteristics, are fixated on the emptiness of that which cannot be apprehended, are fixated on the emptiness of nonentities, are fixated on the emptiness of essential nature, and are fixated on and the emptiness of an essential nature of nonentities; are fixated on the applications of mindfulness, are fixated on the correct exertions, are fixated on the supports for miraculous ability, are fixated on the faculties, are fixated on the powers, are fixated on the branches of enlightenment, and are fixated on the noble eightfold path; are fixated on the truths of the noble ones, are fixated on the meditative concentrations, are fixated on the immeasurable attitudes, are fixated on the four formless absorptions, are fixated on the eight liberations, are fixated on the nine serial steps of meditative absorption, are fixated on the emptiness, signlessness, and wishlessness gateways to liberation, are fixated on the extrasensory powers, are fixated on the meditative stabilities, and are fixated on the dhāraṇī gateways; and are fixated on the ten powers of the tathāgatas, are fixated on the four fearlessnesses, are fixated on the four kinds of exact knowledge, are fixated on great loving kindness, are fixated on great compassion, and are fixated on the eighteen distinct qualities of the buddhas. They are fixated on the fruit of having entered the stream, are fixated on the fruit of once-returner, are fixated on the fruit of non-returner, are fixated on arhatship, are fixated on individual enlightenment, are fixated on the knowledge of the aspects of the path, are fixated on all-aspect omniscience, and are fixated on unsurpassed, perfect, complete enlightenment. This is why they are called ‘foolish.’ ”
“Blessed Lord, are bodhisattva great beings who train accordingly not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly do not train in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”
“Blessed Lord, why do those bodhisattvas not train in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”
The Blessed One replied, “Here, Śāradvatīputra, bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, conceived of and become fixated on the perfection of perseverance, conceived of and become fixated on the perfection of tolerance, conceived of and become fixated on the perfection of ethical discipline, and conceived of and become fixated on the perfection of generosity. They have conceived of and become fixated on the emptiness of internal phenomena, conceived of and become fixated on the emptiness of external phenomena, conceived of and become fixated on the emptiness of external and internal phenomena, conceived of and become fixated on the emptiness of emptiness, conceived of and become fixated on the emptiness of great extent, conceived of and become fixated on the emptiness of ultimate reality, conceived of and become fixated on the emptiness of conditioned phenomena, conceived of and become fixated on the emptiness of unconditioned phenomena, conceived of and become fixated on the emptiness of the unlimited, conceived of and become fixated on the emptiness of that which has neither beginning nor end, conceived of and become fixated on the emptiness of nonexclusion, conceived of and become fixated on the emptiness of inherent nature, conceived of and become fixated on the emptiness of all phenomena, conceived of and become fixated on the emptiness of intrinsic defining characteristics, conceived of and become fixated on the emptiness of that which cannot be apprehended, conceived of and become fixated on the emptiness of nonentities, conceived of and become fixated on the emptiness of essential nature, and conceived of and become fixated on the emptiness of an essential nature of nonentities; conceived of and become fixated on the applications of mindfulness, conceived of and become fixated on the correct exertions, conceived of and become fixated on the supports for miraculous ability, conceived of and become fixated on the faculties, conceived of and become fixated on the powers, conceived of and become fixated on the branches of enlightenment, and conceived of and become fixated on the noble eightfold path; conceived of and become fixated on the truths of the noble ones, conceived of and become fixated on the meditative concentrations, conceived of and become fixated on the immeasurable attitudes, conceived of and become fixated on the four formless absorptions, conceived of and become fixated on the eight liberations, conceived of and become fixated on the nine serial steps of meditative absorption, conceived of and become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, conceived of and become fixated on the extrasensory powers, conceived of and become fixated on the meditative stabilities, and conceived of and become fixated on the dhāraṇī gateways; and conceived of and become fixated on the ten powers of the tathāgatas, conceived of and become fixated on the four fearlessnesses, conceived of and become fixated on the four kinds of exact knowledge, conceived of and become fixated on great compassion, and conceived of and become fixated on the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on knowledge of all the dharmas, conceived of and become fixated on the knowledge of the aspects of the path, and conceived of and become fixated on all-aspect omniscience.
“Śāradvatīputra, for these reasons, those bodhisattva great beings do not train in the perfection of wisdom, and they will not be emancipated359 in all-aspect omniscience.”
“In that case, then, Blessed Lord, by means of which aspect do bodhisattva great beings train in the perfection of wisdom, and how do they, when they have trained, become emancipated in all-aspect omniscience?”
“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration, they do not apprehend and do not observe the perfection of meditative concentration, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of perseverance, they do not apprehend and do not observe the perfection of perseverance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of tolerance, they do not apprehend and do not observe the perfection of tolerance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, they do not apprehend and do not observe the perfection of ethical discipline, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of generosity, they do not apprehend and do not observe the perfection of generosity, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.
“Śāradvatīputra, when bodhisattva great beings practice the emptiness of internal phenomena, they do not apprehend and do not observe the emptiness of internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external phenomena, they do not apprehend and do not observe the emptiness of external phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external and internal phenomena, they do not apprehend and do not observe the emptiness of external and internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of emptiness, they do not apprehend and do not observe the emptiness of emptiness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of great extent, they do not apprehend and do not observe the emptiness of great extent, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of ultimate reality, they do not apprehend and do not observe the emptiness of ultimate reality, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of conditioned phenomena, they do not apprehend and do not observe the emptiness of conditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of unconditioned phenomena, they do not apprehend and do not observe the emptiness of unconditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of the unlimited, they do not apprehend and do not observe the emptiness of the unlimited, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of that which has neither beginning nor end, they do not apprehend and do not observe the emptiness of that which has neither beginning nor end, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonexclusion, they do not apprehend and do not observe the emptiness of nonexclusion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of inherent nature, they do not apprehend and do not observe the emptiness of inherent nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of all phenomena, they do not apprehend and do not observe the emptiness of all phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of intrinsic defining characteristics, they do not apprehend and do not observe the emptiness of intrinsic defining characteristics, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of that which cannot be apprehended, they do not apprehend and do not observe the emptiness of that which cannot be apprehended, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonentities, they do not apprehend and do not observe the emptiness of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of essential nature, they do not apprehend and do not observe the emptiness of essential nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of an essential nature of nonentities, they do not apprehend and do not observe the emptiness of an essential nature of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.
“Śāradvatīputra, when bodhisattva great beings practice the applications of mindfulness, they do not apprehend and do not observe the applications of mindfulness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the correct exertions, they do not apprehend and do not observe the correct exertions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the supports for miraculous ability, they do not apprehend and do not observe the supports for miraculous ability, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the faculties, they do not apprehend and do not observe the faculties, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the powers, they do not apprehend and do not observe the powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the branches of enlightenment, they do not apprehend and do not observe the branches of enlightenment, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the noble eightfold path, they do not apprehend and do not observe the noble eightfold path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.
“Śāradvatīputra, when bodhisattva great beings practice the truths of the noble ones, they do not apprehend and do not observe the truths of the noble ones, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative concentrations, they do not apprehend and do not observe the meditative concentrations, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the immeasurable attitudes, they do not apprehend and do not observe the immeasurable attitudes, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four formless absorptions, they do not apprehend and do not observe the four formless absorptions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the liberations, they do not apprehend and do not observe the liberations, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the serial steps of meditative absorption, they do not apprehend and do not observe the serial steps of meditative absorption, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness, signlessness, and wishlessness gateways to liberation, they do not apprehend and do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the extrasensory powers, they do not apprehend and do not observe the extrasensory powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative stabilities, they do not apprehend and do not observe the meditative stabilities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the dhāraṇī gateways, they do not apprehend and do not observe the dhāraṇī gateways, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.
“Śāradvatīputra, when bodhisattva great beings practice the ten powers of the tathāgatas, they do not apprehend and do not observe the ten powers of the tathāgatas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four fearlessnesses, they do not apprehend and do not observe the four fearlessnesses, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four kinds of exact knowledge, they do not apprehend and do not observe the four kinds of exact knowledge, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice great compassion, they do not apprehend and do not observe great compassion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the eighteen distinct qualities of the buddhas, they do not apprehend and do not observe the eighteen distinct qualities of the buddhas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice knowledge of all the dharmas, they do not apprehend and do not observe knowledge of all the dharmas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the knowledge of the aspects of the path, they do not apprehend and do not observe the knowledge of the aspects of the path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.”
“Blessed Lord, by way of not apprehending what will they be emancipated in all-aspect omniscience?”
The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities.”
This completes the sixth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.