Śāradvatīputra asked, “Blessed Lord, standing at which level are bodhisattva great beings worthy of receiving the donations of all śrāvakas and pratyekabuddhas?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the six perfections from the time when they first set their minds on enlightenment until they are seated at the seat of enlightenment are worthy recipients of the donations of all śrāvakas and pratyekabuddhas.
“If you ask why, Śāradvatīputra, it is because there are196 bodhisattva great beings that all virtuous attributes emerge in the world. So it is that the path of the ten virtuous actions emerges in the world, that the five trainings emerge in the world, that the eight-branched confession and restoration emerges in the world, that the four meditative concentrations emerge in the world, that the four immeasurable attitudes emerge in the world, that the four formless absorptions emerge in the world, that the five extrasensory powers emerge in the world, that the six mindfulnesses emerge in the world, that the perfection of generosity emerges in the world, that the perfection of ethical discipline emerges in the world, that the perfection of tolerance emerges in the world, that the perfection of perseverance emerges in the world, that the perfection of meditative concentration emerges in the world, and that the perfection of wisdom emerges in the world, that the emptiness of internal phenomena emerges in the world, that the emptiness of external phenomena emerges in the world, that the emptiness of external and internal phenomena emerges in the world, that the emptiness of emptiness emerges in the world, that the emptiness of great extent emerges in the world, that the emptiness of ultimate reality emerges in the world, that the emptiness of conditioned phenomena emerges in the world, that the emptiness of unconditioned phenomena emerges in the world, that the emptiness of the unlimited emerges in the world, that the emptiness of that which has neither beginning nor end emerges in the world, that the emptiness of nonexclusion emerges in the world, that the emptiness of inherent nature emerges in the world, that the emptiness of all phenomena emerges in the world, that the emptiness of intrinsic defining characteristics emerges in the world, that the emptiness of that which cannot be apprehended emerges in the world, that the emptiness of nonentities emerges in the world, that the emptiness of essential nature emerges in the world, and that the emptiness of an essential nature of nonentities emerges in the world; that the four applications of mindfulness emerge in the world, that the four correct exertions emerge in the world, that the four supports for miraculous ability emerge in the world, that the five faculties emerge in the world, that the five powers emerge in the world, that the seven branches of enlightenment emerge in the world, and that the noble eightfold path emerges in the world; and that the four truths of the noble ones emerge in the world, that the eight liberations emerge in the world, that the nine serial steps of meditative absorption emerge in the world, that the emptiness, signlessness, and wishlessness gateways to liberation emerge in the world, that all the meditative stabilities emerge in the world, that all the dhāraṇī gateways emerge in the world, that the ten powers of the tathāgatas emerge in the world, that the four fearlessnesses emerge in the world, that the four kinds of exact knowledge emerge in the world, that great loving kindness emerges in the world, that great compassion emerges in the world, and that the eighteen distinct qualities of the buddhas emerge in the world.
“Śāradvatīputra, there are many phenomena—starting from those virtuous attributes—that emerge in the world. It is because those virtuous attributes appear in the world that there are197 great and lofty royal families, that there are great and lofty priestly families, and that there are great and lofty householder families; that there are the gods of the Cāturmahārājika realm, that there are the gods of the Trayastriṃśa realm, that there are the gods of the Yāma realm, that there are the gods of the Tuṣita realm, that there are the gods of the Nirmāṇarati realm, and that there are the gods of the Paranirmitavaśavartin realm; that there are the gods of the Brahmakāyika realm, that there are the gods of the Brahmapurohita realm, that there are the gods of the Brahmapārṣadya realm, and that there are the gods of the Mahābrahmā realm; that there are the gods of the Ābha realm, that there are the gods of the Parīttābha realm, that there are the gods of the Apramāṇābha realm, and that there are the gods of the Ābhāsvara realm; that there are the gods of the Śubha realm, that there are the gods of the Parīttaśubha realm, that there are the gods of the Apramāṇaśubha realm, and that there are the gods of the Śubhakṛtsna realm; that there are the Vṛha gods, that there are the Parīttavṛha gods, and that there are the Apramāṇavṛha gods; that there are the gods of the Vṛhatphala realm, that there are the gods of the Avṛha realm, that there are the gods of the Atapa realm, that there are the gods of the Sudṛśa realm, that there are the gods of the Sudarśana realm, and that there are the gods of the Akaniṣṭha realm; that there are the gods of the sphere of infinite space, that there are the gods of the sphere of infinite consciousness, that there are the gods of the sphere of nothing-at-all, and that there are the gods of the sphere of neither perception nor nonperception; that there are those who have entered the stream in the world, that there are once-returners in the world, that there are non-returners in the world, that there are arhats in the world, that there are pratyekabuddhas in the world, and that there are bodhisattvas in the world—which is to say, that there are tathāgatas, arhats, perfectly complete buddhas in the world.”
Then he asked, “Blessed One, in that case do bodhisattva great beings purify those donations?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings purify those donations in many ways.198 If you ask why, it is because, for bodhisattva great beings, all donations are indeed utterly pure. Furthermore, it is in that very manner, Śāradvatīputra, that bodhisattva great beings offer their gifts. If you ask what sorts of gifts they offer, they offer the gift of many virtuous attributes. Thus they offer the gift of the path of the ten virtuous actions, the five trainings, the eight-branched confession and restoration, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and the six mindfulnesses; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; 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; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”
“Blessed Lord, how do bodhisattva great beings ‘engage’ with it when they engage with the perfection of wisdom?”199
The Blessed One said, “Bodhisattva great beings are said to engage with it when they engage with the emptiness of physical forms. They are said to engage with it when they engage with the emptiness of feelings. They are said to engage with it when they engage with the emptiness of perceptions. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of the eyes. They are said to engage with it when they engage with the emptiness of the ears. They are said to engage with it when they engage with the emptiness of the nose. They are said to engage with it when they engage with the emptiness of the tongue. They are said to engage with it when they engage with the emptiness of the body. They are said to engage with it when they engage with the emptiness of the mental faculty. They are said to engage with it when they engage with the emptiness of sights. They are said to engage with it when they engage with the emptiness of sounds. They are said to engage with it when they engage with the emptiness of odors. They are said to engage with it when they engage with the emptiness of tastes. They are said to engage with it when they engage with the emptiness of tangibles. They are said to engage with it when they engage with the emptiness of mental phenomena.
“They are said to engage with it when they engage with the emptiness of the sensory element of the eyes. They are said to engage with it when they engage with the emptiness of the sensory element of sights. They are said to engage with it when they engage with the emptiness of the sensory element of visual consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the ears. They are said to engage with it when they engage with the emptiness of the sensory element of sounds. They are said to engage with it when they engage with the emptiness of the sensory element of auditory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the nose. They are said to engage with it when they engage with the emptiness of the sensory element of odors. They are said to engage with it when they engage with the emptiness of the sensory element of olfactory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the tongue. They are said to engage with it when they engage with the emptiness of the sensory element of tastes. They are said to engage with it when they engage with the emptiness of the sensory element of gustatory consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the body. They are said to engage with it when they engage with the emptiness of the sensory element of tangibles. They are said to engage with it when they engage with the emptiness of the sensory element of tactile consciousness. They are said to engage with it when they engage with the emptiness of the sensory element of the mental faculty. They are said to engage with it when they engage with the emptiness of the sensory element of phenomena. They are said to engage with it when they engage with the emptiness of the sensory element of mental consciousness.
“They are said to engage with it when they engage with the emptiness of suffering. They are said to engage with it when they engage with the emptiness of the origin. They are said to engage with it when they engage with the emptiness of cessation. They are said to engage with it when they engage with the emptiness of the path.
“They are said to engage with it when they engage with the emptiness of ignorance. They are said to engage with it when they engage with the emptiness of formative predispositions. They are said to engage with it when they engage with the emptiness of consciousness. They are said to engage with it when they engage with the emptiness of name and form. They are said to engage with it when they engage with the emptiness of the sense fields. They are said to engage with it when they engage with the emptiness of sensory contact. They are said to engage with it when they engage with the emptiness of sensation. They are said to engage with it when they engage with the emptiness of craving. They are said to engage with it when they engage with the emptiness of grasping. They are said to engage with it when they engage with the emptiness of the rebirth process. They are said to engage with it when they engage with the emptiness of birth. And they are said to engage with it when they engage with the emptiness of aging and death.
“They are said to engage with it when they engage with the emptiness of all phenomena. They are said to engage with it when they engage with the emptiness of all those conditioned and unconditioned phenomena, as many as there are, that exist designated as names.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the emptiness of inherent nature. So, accordingly, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to engage with it when they engage with the seven emptinesses. Yet even though they are practicing the perfection of wisdom with these seven emptinesses, they are not said to be engaged with it or to be not engaged with it.
“If you ask why, it is because they do not observe physical forms ‘engaged’ with it or ‘not engaged’ with the perfection of wisdom; do not observe feelings ‘engaged’ with it or ‘not engaged’ with it; do not observe perceptions ‘engaged’ with it or ‘not engaged’ with it; do not observe formative predispositions ‘engaged’ with it or ‘not engaged’ with it; and do not observe consciousness ‘engaged’ with it or ‘not engaged’ with it.
“They do not observe physical forms qualified by arising or qualified by ceasing; do not observe feelings qualified by arising or qualified by ceasing; do not observe perceptions qualified by arising or qualified by ceasing; do not observe formative predispositions qualified by arising or qualified by ceasing; and do not observe consciousness qualified by arising or qualified by ceasing.
“They do not observe physical forms qualified by defilement or qualified by purification; do not observe feelings qualified by defilement or qualified by purification; do not observe perceptions qualified by defilement or qualified by purification; do not observe formative predispositions qualified by defilement or qualified by purification; and do not observe consciousness qualified by defilement or qualified by purification.
“They do not observe physical forms ‘flowing along together’200 with feelings. They do not observe feelings ‘flowing along together’ with physical forms. They do not observe feelings ‘flowing along together’ with perceptions. They do not observe perceptions ‘flowing along together’ with feelings. They do not observe perceptions ‘flowing along together’ with formative predispositions. They do not observe formative predispositions ‘flowing along together’ with perceptions. They do not observe formative predispositions ‘flowing along together’ with consciousness. They do not observe consciousness ‘flowing along together’ with formative predispositions.
“If you ask why, it is because there is no phenomenon that is ‘flowing along together’ with any other phenomenon. Owing to the emptiness of inherent nature, there is no going together with any other phenomenon, no going separately, no connection, and no disconnection.
“Śāradvatīputra, the emptiness of physical forms is not physical forms, because the emptiness of physical forms does not obstruct.201 The emptiness of feelings is not feelings, because the emptiness of feelings does not feel. The emptiness of perceptions is not perceptions, because the emptiness of perceptions does not perceive. The emptiness of formative predispositions is not formative predispositions, because the emptiness of formative predispositions does not condition anything. And the emptiness of consciousness is not consciousness, because the emptiness of consciousness does not make anything conscious.
“If you ask why, Śāradvatīputra, it is because physical forms are not other than emptiness, and emptiness is not other than physical forms. Physical forms are emptiness. Emptiness is physical forms. Feelings are not other than emptiness, and emptiness is not other than feelings. Feelings are emptiness. Emptiness is feelings. Perceptions are not other than emptiness, and emptiness is not other than perceptions. Perceptions are emptiness. Emptiness is perceptions. Formative predispositions are not other than emptiness, and emptiness is not other than formative predispositions. Formative predispositions are emptiness. Emptiness is formative predispositions. Consciousness is not other than emptiness, and emptiness is not other than consciousness. Consciousness is emptiness. Emptiness is consciousness.
“Śāradvatīputra, that emptiness neither arises nor ceases. It is neither defiled nor purified. It neither decreases nor increases. It is neither past, nor is it future, nor is it present. In that which neither arises nor ceases, is neither defiled nor purified, neither decreases nor increases, and is neither past, nor future, nor present, there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness. In that, there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty. In that, there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena.
“In that, there is no sensory element of the eyes, there is no sensory element of sights, and there is no sensory element of visual consciousness. In that, there is no sensory element of the ears, there is no sensory element of sounds, and there is no sensory element of auditory consciousness. In that, there is no sensory element of the nose, there is no sensory element of odors, and there is no sensory element of olfactory consciousness. In that, there is no sensory element of the tongue, there is no sensory element of tastes, and there is no sensory element of gustatory consciousness. In that, there is no sensory element of the body, there is no sensory element of tangibles, and there is no sensory element of tactile consciousness. In that, there is no sensory element of the mental faculty, there is no sensory element of mental phenomena, and there is no sensory element of mental consciousness.
“In that, there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no consciousness element, and there is no space element.
“In that, there is no ignorance, and there is no cessation of ignorance. In that, there are no formative predispositions, and there is no cessation of formative predispositions. In that, there is no consciousness, and there is no cessation of consciousness. In that, there are no name and form, and there is no cessation of name and form. In that, there are no six sense fields, and there is no cessation of the six sense fields. In that, there is no sensory contact, and there is no cessation of sensory contact. In that, there is no sensation, and there is no cessation of sensation. In that, there is no craving, and there is no cessation of craving. In that, there is no grasping, and there is no cessation of grasping. In that, there is no rebirth process, and there no cessation of the rebirth process. In that, there is no birth, and there is no cessation of birth. In that, there are no aging and death, and there is no cessation of aging and death.
“In that, there is nothing to be attained. There is nothing to be clearly realized. In that, there is no one who has entered the stream, and there is no fruit of having entered the stream. In that, there is no once-returner, and there is no fruit of once-returner. In that, there is no non-returner, and there is no fruit of non-returner. In that, there is no arhat, and there is no fruit of arhatship. In that, there is no individual enlightenment, and there is no pratyekabuddha. In that, there is no bodhisattva, and there is no knowledge of the aspects of the path. In that, there is no buddha, and there is no enlightenment.
“Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom, but, even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with physical forms. They do not observe that they either ‘engage’ or ‘do not engage’ with feelings. They do not observe that they either ‘engage’ or ‘do not engage’ with perceptions. They do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions. They do not observe that they either ‘engage’ or ‘do not engage’ with consciousness.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the eyes. They do not observe that they either ‘engage’ or ‘do not engage’ with the ears. They do not observe that they either ‘engage’ or ‘do not engage’ with the nose. They do not observe that they either ‘engage’ or ‘do not engage’ with the tongue. They do not observe that they either ‘engage’ or ‘do not engage’ with the body. They do not observe that they either ‘engage’ or ‘do not engage’ with the mental faculty.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with sights. They do not observe that they either ‘engage’ or ‘do not engage’ with sounds. They do not observe that they either ‘engage’ or ‘do not engage’ with odors. They do not observe that they either ‘engage’ or ‘do not engage’ with tastes. They do not observe that they either ‘engage’ or ‘do not engage’ with tangibles. They do not observe that they either ‘engage’ or ‘do not engage’ with mental phenomena.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the eyes; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of sights; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of visual consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of ears; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of sounds; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of auditory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the nose; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of odors; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of olfactory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the tongue; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tastes; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of gustatory consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the body; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangibles; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tactile consciousness. Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of the mental faculty; do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of tangible phenomena; and do not observe that they either ‘engage’ or ‘do not engage’ with the sensory element of mental consciousness.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the earth element; do not observe that they either ‘engage’ or ‘do not engage’ with the water element; do not observe that they either ‘engage’ or ‘do not engage’ with the fire element; do not observe that they either ‘engage’ or ‘do not engage’ with the wind element; do not observe that they either ‘engage’ or ‘do not engage’ with the space element; do not observe that they either ‘engage’ or ‘do not engage’ with the consciousness element.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with ignorance; do not observe that they either ‘engage’ or ‘do not engage’ with formative predispositions; do not observe that they either ‘engage’ or ‘do not engage’ with consciousness; do not observe that they either ‘engage’ or ‘do not engage’ with name and form; do not observe that they either ‘engage’ or ‘do not engage’ with the six sense fields; do not observe that they either ‘engage’ or ‘do not engage’ with sensory contact; do not observe that they either ‘engage’ or ‘do not engage’ with sensation; do not observe that they either ‘engage’ or ‘do not engage’ with craving; do not observe that they either ‘engage’ or ‘do not engage’ with grasping; do not observe that they either ‘engage’ or ‘do not engage’ with the rebirth process; do not observe that they either ‘engage’ or ‘do not engage’ with birth; and do not observe that they either ‘engage’ or ‘do not engage’ with aging and death.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of generosity; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of ethical discipline; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of tolerance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of perseverance; do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of meditative concentration; and do not observe that they either ‘engage’ or ‘do not engage’ with the perfection of wisdom.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of external and internal phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of emptiness; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of great extent; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of ultimate reality; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of conditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of unconditioned phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of the unlimited; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which has neither beginning nor end; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonexclusion; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of inherent nature; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of all phenomena; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of intrinsic defining characteristics; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of that which cannot be apprehended; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of nonentities; do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of essential nature; and do not observe that they either ‘engage’ or ‘do not engage’ with the emptiness of an essential nature of nonentities.
“Even though they practice the perfection of wisdom in that manner, they do not observe that they either ‘engage’ or ‘do not engage’ with the applications of mindfulness; do not observe that they either ‘engage’ or ‘do not engage’ with the correct exertions; do not observe that they either ‘engage’ or ‘do not engage’ with the supports for miraculous ability; do not observe that they either ‘engage’ or ‘do not engage’ with the faculties; do not observe that they either ‘engage’ or ‘do not engage’ with the powers; do not observe that they either ‘engage’ or ‘do not engage’ with the branches of enlightenment; and do not observe that they either ‘engage’ or ‘do not engage’ with the paths. They do not observe that they either ‘engage’ or ‘do not engage’ with the truths of the noble ones; do not observe that they either ‘engage’ or ‘do not engage’ with the meditative concentrations; do not observe that they either ‘engage’ or ‘do not engage’ with the immeasurable attitudes; do not observe that they either ‘engage’ or ‘do not engage’ with the formless absorptions; do not observe that they either ‘engage’ or ‘do not engage’ with the eight liberations; do not observe that they either ‘engage’ or ‘do not engage’ with the nine serial steps of meditative absorption; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on emptiness; do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on signlessness; and do not observe that they either ‘engage’ or ‘do not engage’ with the meditation on wishlessness. They do not observe that they either ‘engage’ or ‘do not engage’ with the extrasensory powers; do not observe that they either ‘engage’ or ‘do not engage’ with all the meditative stabilities; do not observe that they either ‘engage’ or ‘do not engage’ with all the dhāraṇī gateways; do not observe that they either ‘engage’ or ‘do not engage’ with the ten powers of the tathāgatas; do not observe that they either ‘engage’ or ‘do not engage’ with the four fearlessnesses; do not observe that they either ‘engage’ or ‘do not engage’ with the four kinds of exact knowledge; do not observe that they either ‘engage’ or ‘do not engage’ with great loving kindness; do not observe that they either ‘engage’ or ‘do not engage’ with great compassion; and do not observe that they either ‘engage’ or ‘do not engage’ with the eighteen distinct qualities of the buddhas.
“They do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of having entered the stream; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of once-returner; do not observe that they either ‘engage’ or ‘do not engage’ with the fruit of non-returner; do not observe that they either ‘engage’ or ‘do not engage’ with arhatship; do not observe that they either ‘engage’ or ‘do not engage’ with individual enlightenment; do not observe that they either ‘engage’ or ‘do not engage’ with the knowledge of the aspects of the path; and do not observe that they either ‘engage’ or ‘do not engage’ with all-aspect omniscience. In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction,202 bodhisattva great beings are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither cause emptiness to engage with nor to disengage from emptiness, nor the yogic practice203 of emptiness. They neither cause signlessness to engage with nor to disengage from signlessness, nor the yogic practice of signlessness. They neither cause wishlessness to engage with nor to disengage from wishlessness, nor the yogic practice of wishlessness.
“If you ask why, it is because there is neither conjunction nor disjunction in emptiness, there is neither conjunction nor disjunction in signlessness, and there is neither conjunction nor disjunction in wishlessness.204
“Śāradvatīputra, bodhisattva great beings who are engaging in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they enter into205 the emptiness of intrinsic defining characteristics of all phenomena.206 Understanding accordingly, they neither associate an intrinsic defining characteristic with207 nor disassociate it from physical forms, neither associate it with nor disassociate it from feelings, neither associate it with nor disassociate it from perceptions, neither associate it with nor disassociate it from formative predispositions, and neither associate it with nor disassociate it from consciousness.
“They neither associate physical forms with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate physical forms with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate physical forms with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate feelings with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings with, nor disassociate them from, the present, because they do not observe a present. They neither associate perceptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate perceptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate perceptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate the eyes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eyes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eyes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ears with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ears with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ears with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nose with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the nose with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the nose with, nor disassociate it from, the present, because they do not observe a present. They neither associate the tongue with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the tongue with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the tongue with, nor disassociate it from, the present, because they do not observe a present. They neither associate the body with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the body with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the body with, nor disassociate it from, the present, because they do not observe a present. They neither associate the mental faculty with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the mental faculty with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the mental faculty with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate sights with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sights with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sights with, nor disassociate them from, the present, because they do not observe a present. They neither associate sounds with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate sounds with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate sounds with, nor disassociate them from, the present, because they do not observe a present. They neither associate odors with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate odors with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate odors with, nor disassociate them from, the present, because they do not observe a present. They neither associate tastes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tastes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate tastes with, nor disassociate them from, the present, because they do not observe a present. They neither associate tangibles with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate tangibles with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate tangibles with, nor disassociate them from, the present, because they do not observe a present. They neither associate mental phenomena with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate mental phenomena with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate mental phenomena with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate visual consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visual consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visual consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate auditory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate auditory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate auditory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate olfactory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate olfactory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate olfactory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate gustatory consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate gustatory consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate gustatory consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate tactile consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate tactile consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate tactile consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate mental consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mental consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mental consciousness with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate visually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate visually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate aurally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate nasally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate lingually compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate corporeally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate mentally compounded sensory contact with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, the present, because they do not observe a present.