“While they practice the perfection of ethical discipline, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of ethical discipline of bodhisattva great beings.
“While they practice the perfection of tolerance, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of tolerance of bodhisattva great beings.
“While they practice the perfection of perseverance, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of perseverance of bodhisattva great beings.
“While they practice the perfection of meditative concentration, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of meditative concentration of bodhisattva great beings.
“While they practice the perfection of wisdom, they achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence, which is to say, a mind that has become single-pointed, they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of wisdom of bodhisattva great beings.
“It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to ‘have entered upon the Great Vehicle.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it.
“They achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering.
“Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative stability of bodhisattva great beings.
“Moreover, bodhisattva great beings, with their minds directed toward all-aspect omniscience, preceded by great compassion, describe, explain, teach, interpret, analyze, and elucidate438 these meditative concentrations, immeasurable attitudes, and formless absorptions to others so that they might abandon afflicted mental states, and they correctly teach their savor, their defects, and the release from them. This is the perfection of generosity of bodhisattva great beings.
“Once bodhisattva great beings, with their attentions directed toward all-aspect omniscience, are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, even when they arise from them they do not allow an opportunity for the development of any other śrāvaka or pratyekabuddha setting of the mind. This is the unblemished perfection of ethical discipline of bodhisattva great beings.
“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, dwell in these meditative concentrations, immeasurable attitudes, and formless absorptions, they think, ‘I will teach the Dharma in order that the afflicted mental states of all beings might be ended.’ This enduring, appreciating, scrutinizing, contemplating, and comprehending of thinking and paying attention like that is the perfection of tolerance of bodhisattva great beings.
“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, dwell in these meditative concentrations, immeasurable attitudes, and formless absorptions, their perseverance for the welfare of all beings and all-aspect omniscience does not decline. This is the perfection of perseverance of bodhisattva great beings.
“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, become absorbed in, and also when they arise from, these meditative concentrations, liberations, meditative stabilities, and absorptions, they do not descend to439 the levels of the śrāvakas or pratyekabuddhas. This is the perfection of meditative concentration of bodhisattva great beings.
“Even while bodhisattva great beings, with their attention directed toward all-aspect omniscience, definitively discern440 these branches of the first meditative concentration, branches of the second meditative concentration, branches of the third meditative concentration, and branches of the fourth meditative concentration; loving kindness, compassion, empathetic joy, and equanimity; the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception through the impermanence aspect, through the suffering aspect, through the selflessness aspect, through the peaceful aspect, through the emptiness aspect, through the signlessness aspect, and through the wishlessness aspect, they do not apprehend these meditative concentrations, immeasurable attitudes, and formless absorptions, and they do not give rise to conceits on the basis of them. This is the perfection of wisdom of bodhisattva great beings. Venerable Śāradvatīputra, this is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Venerable Śāradvatīputra, regarding the Great Vehicle of bodhisattva great beings, they cultivate in all respects the four applications of mindfulness, they cultivate in all respects the four correct exertions, they cultivate in all respects the four supports for miraculous abilities, they cultivate in all respects the five faculties, they cultivate in all respects the five powers, they cultivate in all respects the seven branches of enlightenment, and they cultivate in all respects the noble eightfold path; they cultivate in all respects the truths of the noble ones, they cultivate in all respects the meditative concentrations, they cultivate in all respects the immeasurable attitudes, they cultivate in all respects the formless absorptions, they cultivate in all respects the liberations, they cultivate in all respects the serial steps of meditative absorption, they cultivate in all respects the emptiness, signlessness, and wishlessness gateways to liberation, they cultivate in all respects the extrasensory powers, they cultivate in all respects the meditative stabilities, and they cultivate in all respects the dhāraṇī gateways; they cultivate in all respects the powers of the tathāgatas, they cultivate in all respects the fearlessnesses, they cultivate in all respects the kinds of exact knowledge, they cultivate in all respects great loving kindness, they cultivate in all respects great compassion, and they cultivate in all respects the distinct qualities of the buddhas; and they cultivate in all respects knowledge of all the dharmas, they cultivate in all respects knowledge of the aspects of the path, and they cultivate in all respects all-aspect omniscience. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative stability of loving kindness and apply themselves diligently to it, thinking, ‘I should save all beings.’ They become absorbed in the meditative stability of compassion and feel compassion and empathy for beings. They become absorbed in the meditative stability of empathetic joy and bring beings to mind with the thought, ‘I should liberate all beings.’ They become absorbed in the meditative stability of equanimity and apply themselves diligently to the cessation of the contaminants of beings. This is the perfection of generosity of bodhisattva great beings who practice the immeasurable attitudes.
“When bodhisattva great beings are absorbed in, and also when they arise from, the aspects, tokens, and signs of these meditative concentrations and immeasurable attitudes, they do not dedicate these to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicate them to all-aspect omniscience. This is the unblemished perfection of ethical discipline of bodhisattva great beings who practice the immeasurable attitudes.
“Once bodhisattva great beings dwell in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, without mixing them up, and do not develop a desire for those two levels—the level of the śrāvakas or the level of the pratyekabuddhas—but aspire to and delight in all-aspect omniscience, this is the perfection of tolerance possessed by bodhisattva great beings who practice the immeasurable attitudes.
“Once bodhisattva great beings, with their minds set on and directed to all-aspect omniscience, act without giving up the attempt to abandon nonvirtuous actions and excel in virtuous actions, this is the perfection of perseverance of bodhisattva great beings who practice the immeasurable attitudes.
“Once bodhisattva great beings are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, but are not subject to rebirth on account of these meditative concentrations, immeasurable attitudes, and formless absorptions, and do not relish them and are not captivated by them, this is the perfection of meditative concentration of bodhisattva great beings who practice the immeasurable attitudes.
“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, are absorbed in, and arise from, those meditative concentrations, immeasurable attitudes, and formless absorptions, they definitively discern them through the impermanence aspect, through the suffering aspect, through the selflessness aspect, through the peaceful aspect, through the emptiness aspect, through the signlessness aspect, and through the wishlessness aspect, and yet they do not enter either into the maturity of the śrāvakas or the pratyekabuddhas. This is the perfection of wisdom of bodhisattva great beings who practice the immeasurable attitudes. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand the emptiness of internal phenomena, but in a manner that does not apprehend anything; to understand the emptiness of external phenomena, but in a manner that does not apprehend anything; to understand the emptiness of external and internal phenomena, but in a manner that does not apprehend anything; to understand the emptiness of emptiness, but in a manner that does not apprehend anything; to understand the emptiness of great extent, but in a manner that does not apprehend anything; to understand the emptiness of ultimate reality, but in a manner that does not apprehend anything; to understand the emptiness of conditioned phenomena, but in a manner that does not apprehend anything; to understand the emptiness of unconditioned phenomena, but in a manner that does not apprehend anything; to understand the emptiness of the unlimited, but in a manner that does not apprehend anything; to understand the emptiness of that which has neither beginning nor end, but in a manner that does not apprehend anything; to understand the emptiness of nonexclusion, but in a manner that does not apprehend anything; to understand the emptiness of inherent nature, but in a manner that does not apprehend anything; to understand the emptiness of all phenomena, but in a manner that does not apprehend anything; to understand the emptiness of intrinsic defining characteristics, but in a manner that does not apprehend anything; to understand the emptiness of that which cannot be apprehended, but in a manner that does not apprehend anything; to understand the emptiness of nonentities, but in a manner that does not apprehend anything; to understand the emptiness of essential nature, but in a manner that does not apprehend anything; and to understand the emptiness of an essential nature of nonentities but in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand that the mind is undistracted and absorbed with respect to all phenomena.441 This, venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is not to engage in understanding anything as442 ‘permanent,’ not to engage in understanding anything as ‘impermanent,’ not to engage in understanding anything as ‘happiness,’ not to engage in understanding anything as ‘suffering,’ not to engage in understanding anything as ‘self’ and not to engage in understanding anything as ‘nonself,’ not to engage in understanding anything as ‘pleasant’ and not to engage in understanding anything as ‘unpleasant,’ not to engage in understanding anything as ‘empty’ and not to engage in understanding anything as ‘not empty,’ not to engage in understanding anything as ‘having a sign’ and not to engage in understanding anything as ‘signless,’ and not to engage in understanding anything as ‘with wishes’ and not to engage in understanding anything as ‘wishless.’ This, Venerable Śāradvatīputra, in a manner that does not apprehend anything, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not engage with past time, the understanding that does not engage with future time, and the understanding that does not cause engagement with present time, but, by way of not apprehending past, future, or present time, in it there is not even not understanding past, future, or present time. This, Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not cause engagement with the realm of desire, and is the understanding that does not cause engagement with the world systems of form and formlessness, yet is not even not understanding the three world systems of desire, form, and formlessness. This, too, Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.
“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not cause engagement with mundane phenomena, and is the understanding that does not cause engagement with supramundane, contaminated or uncontaminated, or conditioned or unconditioned phenomena, yet is not even not knowing mundane and supramundane phenomena and is not even not knowing contaminated or uncontaminated, or conditioned or unconditioned phenomena. This, too Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.”
“Venerable Pūrṇa, to what extent is it said that bodhisattva great beings ‘are mounted upon the Great Vehicle’?”
“Venerable Śāradvatīputra,” replied Pūrṇa, “here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of generosity, but they do not apprehend gifts, they do not apprehend the perfection of generosity, they do not apprehend the bodhisattvas, they do not apprehend the recipients, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of generosity.’
“Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of ethical discipline, but they do not apprehend ethical discipline, they do not apprehend the perfection of ethical discipline, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of ethical discipline.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of tolerance, but they do not apprehend tolerance, they do not apprehend the perfection of tolerance, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of tolerance.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of perseverance, but they do not apprehend perseverance, they do not apprehend the perfection of perseverance, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of perseverance.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of meditative concentration, but they do not apprehend meditative concentration, they do not apprehend the perfection of meditative concentration, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of meditative concentration.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of wisdom, but they do not apprehend virtuous phenomena; they do not apprehend nonvirtuous, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena; they do not apprehend the perfection of wisdom; they do not apprehend the bodhisattvas; nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of wisdom.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, with an undivided443 attention directed toward all-aspect omniscience, meditate on the emptiness of internal phenomena in order to cultivate meditation,444 and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of external phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of external and internal phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of emptiness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of great extent in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of ultimate reality in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of conditioned phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of unconditioned phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of the unlimited in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of that which has neither beginning nor end in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of nonexclusion in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of inherent nature in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of intrinsic defining characteristics in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of that which cannot be apprehended in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of nonentities in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of essential nature in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of an essential nature of nonentities in order to cultivate meditation, and do so by way of not apprehending anything.
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, with an undivided attention directed toward all-aspect omniscience, meditate on the four applications of mindfulness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four correct exertions in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four supports for miraculous ability in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the five faculties in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the five powers in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the seven branches of enlightenment in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the noble eightfold path in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four truths of the noble ones in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four meditative concentrations in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four immeasurable attitudes in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four formless absorptions in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the eight liberations in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the nine serial steps of meditative absorption in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on emptiness, signlessness, and wishlessness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the extrasensory powers in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the meditative stabilities in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the dhāraṇī gateways in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the ten powers of the tathāgatas in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four fearlessnesses in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four kinds of exact knowledge in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on great compassion in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the eighteen distinct qualities of the buddhas in order to cultivate meditation, and do so by way of not apprehending anything. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings understand that because bodhisattvas cannot be found, this ‘bodhisattva’ is a mere conventional term. They understand that because physical forms cannot be found, this ‘physical forms’ is a mere name; because feelings cannot be found, this ‘feelings’ is a mere name; because perceptions cannot be found, this ‘perceptions’ is a mere name; because formative predispositions cannot be found, this ‘formative predispositions’ is a mere name; and because consciousness cannot be found, this ‘consciousness’ is a mere name.
“Because the eyes cannot be found, this ‘eyes’ is a mere name; because the ears cannot be found, this ‘ears’ is a mere name; because the nose cannot be found, this ‘nose’ is a mere name; because the tongue cannot be found, this ‘tongue’ is a mere name; because the body cannot be found, this ‘body’ is a mere name; and because the mental faculty cannot be found, this ‘mental faculty’ is a mere name. Because sights cannot be found, this ‘sights’ is a mere name; because sounds cannot be found, this ‘sights’ is a mere name; because odors cannot be found, this ‘odors’ is a mere name; because tastes cannot be found, this ‘tastes’ is a mere name; because tangibles cannot be found, this ‘tangibles’ is a mere name; and because mental phenomena cannot be found, this ‘mental phenomena’ is a mere name. Because visual consciousness cannot be found, this ‘visual consciousness’ is a mere name; because auditory consciousness cannot be found, this ‘auditory consciousness’ is a mere name; because olfactory consciousness cannot be found, this ‘olfactory consciousness’ is a mere name; because gustatory consciousness cannot be found, this ‘gustatory consciousness’ is a mere name; because tactile consciousness cannot be found, this ‘tactile consciousness’ is a mere name; and because mental consciousness cannot be found, this ‘mental consciousness’ is a mere name. Because visually compounded sensory contact cannot be found, this ‘visually compounded sensory contact’ is a mere name; because aurally compounded sensory contact cannot be found, this ‘aurally compounded sensory contact’ is a mere name; because nasally compounded sensory contact cannot be found, this ‘nasally compounded sensory contact’ is a mere name; because lingually compounded sensory contact cannot be found, this ‘lingually compounded sensory contact’ is a mere name; because corporeally compounded sensory contact cannot be found, this ‘corporeally compounded sensory contact’ is a mere name; and because mentally compounded sensory contact cannot be found, this ‘mentally compounded sensory contact’ is a mere name. Because feelings conditioned by visually compounded sensory contact cannot be found, this ‘feelings conditioned by visually compounded sensory contact’ is a mere name; because feelings conditioned by aurally compounded sensory contact cannot be found, this ‘feelings conditioned by aurally compounded sensory contact’ is a mere name; because feelings conditioned by nasally compounded sensory contact cannot be found, this ‘feelings conditioned by nasally compounded sensory contact’ is a mere name; because feelings conditioned by lingually compounded sensory contact cannot be found, this ‘feelings conditioned by lingually compounded sensory contact’ is a mere name; because feelings conditioned by corporeally compounded sensory contact cannot be found, this ‘feelings conditioned by corporeally compounded sensory contact’ is a mere name; and because feelings conditioned by mentally compounded sensory contact cannot be found, this ‘feelings conditioned by mentally compounded sensory contact’ is a mere name.