Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 13 – Transcending our conditioned dualistic conceptual mind without rejecting it.
Purifying it with more and more compassion and wisdom together.
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 13 – Transcending our conditioned dualistic conceptual mind without rejecting it.
Purifying it with more and more compassion and wisdom together.
Last update: October 06, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Then the venerable Śāradvatīputra asked the venerable Subhūti,
“Venerable Subhūti,
when bodhisattva great beings practice the perfection of wisdom,
how do they investigate these phenomena?
Venerable Subhūti,
what is a bodhisattva great being (subject)?
What is the perfection of wisdom (object)?
What is that investigation (action)?”
.
The venerable Subhūti replied to the venerable Śāradvatīputra,
“Venerable Śāradvatīputra,
you ask what is a bodhisattva (subject / knower).
The term bodhisattva is employed because
it designates a being (sattva) who is enlightened (bodhi).
It is on the basis of their enlightenment
that bodhisattvas know the aspects of all phenomena,
but they are without attachment to those phenomena.
If you ask what are the aspects of the phenomena
that they know, (knowing without knowing),
they know the principle of physical forms,
yet they are without attachment to them.
They know the aspects of feelings, perceptions, formative predispositions, and consciousness,
yet they are without attachment to them.
They know the aspects of the sense fields, the sensory elements, and the links of dependent origination,
yet they are without attachment to them.
They know the aspects of the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, yet they are without attachment to them.
They know the aspects of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, yet they are without attachment to them.”
“Venerable Subhūti,
what are the aspects of all phenomena?”
“Venerable Śāradvatīputra,” replied Subhūti,
“the aspects, characteristics, and signs whereby phenomena are shaped, and through which conditioned and unconditioned phenomena, including sights, sounds, odors, tastes, and tangibles, or external and internal phenomena, are known — these are called the aspects of all phenomena.
“Venerable Śāradvatīputra,
you also asked what is the perfection of wisdom (object).
(knowing without reifying the objects, far removed from them)
Venerable Śāradvatīputra,
the expression perfection of wisdom denotes
that which is far removed.
If you ask from what it is far removed, Venerable Śāradvatīputra,
it is far removed from the aggregates.
This is why it is said to be far removed.
It is far removed from the sense fields and the sensory elements.
This is why it is said to be far removed.
It is far removed from all afflicted mental states,
from all sorts of opinions, and from the six classes of living beings.
This is why it is said to be far removed.
It is far removed from the perfection of generosity.
This is why it is said to be far removed.
It is far removed from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
This is why it is said to be far removed.
“It is far removed from the emptiness of internal phenomena.
This is why it is said to be far removed.
It is far removed from the emptiness of external phenomena.
This is why it is said to be far removed.
It is far removed from the emptiness of external and internal phenomena.
This is why it is said to be far removed.
It is far removed from [the other aspects of emptiness],
up to and including the emptiness of the essential nature of non-entities.
This is why it is said to be far removed.
“It is far removed from the applications of mindfulness.
This is why it is said to be far removed.
It is far removed from the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
This is why it is said to be far removed.
It is far removed from the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
This is why it is said to be far removed.
It is far removed from the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge and the distinct qualities of the buddhas.
This is why it is said to be far removed.
It is far removed from [the spiritual goals], up to and including all-aspect omniscience.
This is why it is said to be far removed.
Those, Venerable Śāradvatīputra, are the formulations explaining how the perfection of wisdom is far removed.
.
.
“Venerable Śāradvatīputra,
you also asked what constitutes investigation (action).
(investigating without investigating the object, without apprehending them, without opposing them, without accepting or rejecting them, without attachment, reification, effort or absolute)
Venerable Śāradvatīputra, in this context,
when bodhisattva great beings practice the perfection of wisdom,
They do not investigate [in absolute terms and dualistically] the notion that physical forms are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that physical forms constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that physical forms have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that physical forms are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these aggregates are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the eyes are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that the eyes constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that the eyes have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that the eyes are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the ears, nose, tongue, body, and mental faculty are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these sense organs are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that sights are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that sights are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that sights constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that sights are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that sights are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that sights are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that sights have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that sights are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that sights are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that sounds, odors, tastes, tangibles, and mental phenomena are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these sense objects are void or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that visual consciousness is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of engaged consciousness are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that visually compounded sensory contact is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of sensory contact are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is visually compounded are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these feelings constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these feelings have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these feelings are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the earth element is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that the earth element constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that the earth element has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that the earth element is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are permanent or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these elements are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these elements constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these elements are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these elements are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these elements are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these elements have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these elements are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these elements are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that ignorance is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that ignorance constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that ignorance has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that ignorance is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these links are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these links constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these links are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these links are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these links are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these links have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these links are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these links are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that the perfection of generosity is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these perfections constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these perfections have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these perfections are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is permanent, or the notion that it is impermanent.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is imbued with happiness, or the notion that it is imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena constitutes a self, or the notion that it constitutes a nonself.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is pleasant, or the notion that it is unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is empty, or the notion that it is not empty.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is with signs, or the notion that it is without signs.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena has aspirations, or that it is without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is at peace, or the notion that it is not at peace.
They do not investigate [in absolute terms and dualistically] the notion that the emptiness of internal phenomena is void, or the notion that it is not void.
“They do not investigate [in absolute terms and dualistically] the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these aspects of emptiness are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that the applications of mindfulness are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these causal attributes are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these fruitional attributes are void, or the notion that they are not void.
“They do not investigate [in absolute terms and dualistically] the notion that [the spiritual goals], up to and including all-aspect omniscience, are permanent, or the notion that they are impermanent.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are imbued with happiness, or the notion that they are imbued with suffering.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals constitute a self, or the notion that they constitute a nonself.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are pleasant, or the notion that they are unpleasant.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are empty, or the notion that they are not empty.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are with signs, or the notion that they are without signs.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals have aspirations, or that they are without aspirations.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are at peace, or the notion that they are not at peace.
They do not investigate [in absolute terms and dualistically] the notion that these spiritual goals are void, or the notion that they are not void.
So it is, Venerable Śāradvatīputra, that
when bodhisattva great beings practice the perfection of wisdom,
they investigate those phenomena in that non-investigative manner.”
(i.e. Investigating [T1] without investigating [T2] [U2T-in-action].)
The venerable Śāradvatīputra asked,
“Venerable Subhūti,
why do you say that the non-arising of physical forms is not physical forms,
and that the non-arising of feelings, perceptions, formative predispositions,
and consciousness is not consciousness [and so forth]?
(i.e. The two truths (ex. dharma and non-arising/emptiness)
are not two, not one, not both, not neither [U2T / U2T-2T].)
Venerable Subhūti,
why do you say that the non-arising of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, all the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and all-aspect omniscience is not all-aspect omniscience [and so forth]?”
“Venerable Śāradvatīputra,” replied Subhūti,
“physical forms are empty of physical forms.
That which is empty is not physical forms, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of physical forms is not physical forms.
Venerable Śāradvatīputra,
feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].
That which is empty is not consciousness [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of consciousness [and so forth] is not consciousness [and so forth].
“Venerable Śāradvatīputra,
the sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth].
That which is empty is not the links of dependent origination [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the links of dependent origination [and so forth] is not the links of dependent origination [and so forth].
“Venerable Śāradvatīputra,
the perfection of generosity is empty of the perfection of generosity.
That which is empty is not the perfection of generosity, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the perfection of generosity is not the perfection of generosity.
“Venerable Śāradvatīputra,
the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]
That which is empty is not the perfection of wisdom [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].
“Venerable Śāradvatīputra,
the emptiness of internal phenomena is empty of the emptiness of internal phenomena.
That which is empty is not the emptiness of internal phenomena, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the emptiness of internal phenomena is not the emptiness of internal phenomena.
Venerable Śāradvatīputra,
the emptiness of external phenomena is empty of the emptiness of external phenomena.
That which is empty is not the emptiness of external phenomena, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the emptiness of external phenomena is not the emptiness of external phenomena.
Venerable Śāradvatīputra,
the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena.
That which is empty is not the emptiness of external and internal phenomena, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena.
Venerable Śāradvatīputra,
[the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities [and so forth].
That which is empty is not the emptiness of the essential nature of non-entities [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the emptiness of the essential nature of non-entities [and so forth] is not the emptiness of the essential nature of non-entities [and so forth].
“Venerable Śāradvatīputra,
the applications of mindfulness are empty of the applications of mindfulness.
That which is empty is not the applications of mindfulness, nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the applications of mindfulness is not the applications of mindfulness.
Venerable Śāradvatīputra,
the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth].
That which is empty is not the noble eightfold path [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth].
Venerable Śāradvatīputra,
the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas [and so forth].
That which is empty is not the distinct qualities of the buddhas [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth].
Venerable Śāradvatīputra,
[the spiritual goals], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth].
That which is empty is not all-aspect omniscience [and so forth], nor does it arise.
That, Venerable Śāradvatīputra, is the formulation explaining how the non-arising of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].”
.
“Venerable Subhūti,
why do you say that the perishing of physical forms is not physical forms;
that the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth];
and that the perishing of the sense fields, the sensory elements, the links of dependent origination, all the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas is not the distinct qualities of the buddhas [and so forth]?
Why do you say that the perishing of [the spiritual goals], up to and including all-aspect omniscience, are not all-aspect omniscience [and so forth]?”
(i.e. The three spheres of any activity (ex. characteristic, characterising, characterised) are not two, not one, not both, not neither [U3S / U2T-3S].)
“Venerable Śāradvatīputra,” replied Subhūti,
“it is because all phenomena that are perishable, that constitute physical forms, and that are not divisible into two (non-dual),
and [similarly all phenomena] that are perishable, that constitute feelings, perceptions, formative predispositions, and consciousness, and that are not divisible into two (non-dual: not many/two, one, both or neither), are neither conjoined nor disjoined (not separate, united, both or neither), and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics (empty entities and characteristics – including dependent origination, impermanence and emptiness).
“All phenomena that are perishable, that constitute the sense fields, the sensory elements, and the links of dependent origination, and that are not divisible into two (non-dual: not many/two, one, both or neither), are neither conjoined nor disjoined (not separate, united, both or neither), and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics (empty entities and characteristics – including dependent origination, impermanence and emptiness).
“All phenomena that are perishable, that constitute the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the spiritual goals], up to and including all-aspect omniscience, and that are not divisible into two (non-dual: not many/two, one, both or neither), are neither conjoined nor disjoined (not separate, united, both or neither), and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics (empty entities and characteristics – including dependent origination, impermanence and emptiness).
“Those, Venerable Śāradvatīputra, are the formulations explaining how the perishing of physical forms is not physical forms, and the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth].
The perishing of the sense fields, the sensory elements, and the links of dependent origination is not the links of dependent origination [and so forth].
The perishing of the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness —, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the spiritual goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].”
“Subhūti, why do you say that whatever may be called physical forms, that may be counted as not two?
Why do you say that whatever may be called feelings, perceptions, formative predispositions, or consciousness, that may be counted as not two?
Why do you say that anything said to be anything up to and including all-aspect omniscience is categorized as not two?”
“Venerable Śāradvatīputra,” replied Subhūti,
“physical forms are not one distinct thing [appearances] [T1], and non-arising [emptiness] another [T2] [U2T].
The nature of non-arising is indeed physical forms.
The nature of physical forms is indeed non-arising.
That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called physical forms, that may be counted as not two.
(i.e. Apparent pairs/triads of opposites are always: Not two/multiple, not one, not both, not neither.)
Similarly, feelings, perceptions, formative predispositions, and consciousness, too, are not one distinct thing [appearances] [T1], and non-arising [emptiness] another [T2] [U2T].
The nature of non-arising is indeed consciousness [and so forth].
The nature of consciousness [and so forth] is indeed non-arising.
That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called consciousness [and so forth], that may be counted as not two.
Similarly, the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are not one distinct thing[appearances] [T1], and non-arising [emptiness] another [T2] [U2T].
The nature of non-arising is indeed the distinct qualities of the buddhas [and so forth].
The nature of the distinct qualities of the buddhas [and so forth] is indeed non-arising.
That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called the distinct qualities of the buddhas [and so forth], that may be counted as not two.
Similarly, [the spiritual goals], up to and including all-aspect omniscience, are not one distinct thing[appearances] [T1], and non-arising [emptiness] another [T2] [U2T].
The nature of non-arising is indeed all-aspect omniscience [and so forth].
The nature of all-aspect omniscience [and so forth] is indeed non-arising.
That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called all-aspect omniscience, that may be counted as not two.”
Then the venerable Subhūti said to the Blessed One,
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly,
owing to the utter purity [of physical forms], they do observe (without observing) the non-arising of physical forms.
Owing to their utter purity, they do observe (without observing) the non-arising of feelings, perceptions, formative predispositions, and consciousness.
Owing to their utter purity, they do observe (without observing) the non-arising of the sense fields, the sensory elements, and the links of dependent origination.
Owing to its utter purity, they do observe (without observing) the non-arising of the perfection of generosity.
Owing to their utter purity, they do observe (without observing) the non-arising of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Owing to its utter purity, they do observe (without observing) the non-arising of the emptiness of internal phenomena.
Owing to their utter purity, they do observe (without observing) the non-arising of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
Owing to their utter purity, they do observe (without observing) the non-arising of the applications of mindfulness.
Owing to their utter purity, they do observe (without observing) the non-arising of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
Owing to their utter purity, they do observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
Owing to their utter purity, they do observe (without observing) the non-arising of [the spiritual goals], up to and including all-aspect omniscience.
Owing to their utter purity, they do observe (without observing) the non-arising of ordinary persons.
Owing to their utter purity, they do observe (without observing) the non-arising of the attributes of ordinary persons.
Owing to their utter purity, they do observe (without observing) the non-arising of those who have entered the stream to nirvāṇa and of the attributes of those who have entered the stream to nirvāṇa.
Owing to their utter purity, they do observe (without observing) the non-arising of those who are destined for only one more rebirth, of the attributes of those who are destined for only one more rebirth, of those who are no longer subject to rebirth, of the attributes of those who are no longer subject to rebirth, of the arhats, of the attributes of the arhats, of the pratyekabuddhas, of the attributes of the pratyekabuddhas, of the bodhisattvas, of the attributes of the bodhisattvas, and of the buddhas.
Owing to their utter purity, they do observe (without observing) the non-arising of the attributes of the buddhas.”
The venerable Śāradvatīputra then addressed the venerable Subhūti as follows:
“Venerable Subhūti,
(Śāradvatīputra misunderstood, and felt into an extreme position)
as I understand the meaning of your words,
physical forms are indeed non-arising.
Feelings, perceptions, formative predispositions, and consciousness are also non-arising.
The sense fields are also non-arising.
The sensory elements are also non-arising.
The links of dependent origination are also non-arising.
The perfections are also non-arising.
All the aspects of emptiness are also non-arising.
The thirty-seven factors of enlightenment are also non-arising.
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are also non-arising.
The aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are also non-arising.
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are also non-arising.
[The spiritual goals], up to and including all-aspect omniscience, are also non-arising.
Ordinary persons are also non-arising.
The attributes of ordinary persons are also non-arising.
Those who have entered the stream to nirvāṇa are also non-arising.
The attributes of those who have entered the stream to nirvāṇa are also non-arising.
Those who are destined for only one more rebirth are also non-arising.
The attributes of those who are destined for only one more rebirth are also non-arising.
Those who are no longer subject to rebirth are also non-arising.
The attributes of those who are no longer subject to rebirth are also non-arising.
The arhats are also non-arising.
The attributes of the arhats are also non-arising.
The pratyekabuddhas are also non-arising.
The attributes of the pratyekabuddhas are also non-arising.
The bodhisattvas are also non-arising.
The attributes of the bodhisattvas are also non-arising.
The buddhas are also non-arising.
The attributes of the buddhas are also non-arising.
-
If that is so, Venerable Subhūti —
(Śāradvatīputra misunderstood, and felt into an extreme position)
if physical forms do not arise (completely);
if [all phenomena, and all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, also do not arise (completely);
if [the spiritual goals], up to and including all-aspect omniscience, also do not arise (completely);
if ordinary persons also do not arise (completely);
if the attributes of ordinary persons also do not arise (completely);
if those who have entered the stream to nirvāṇa and their attributes also do not arise (completely);
if those who are destined for only one more rebirth and their attributes also do not arise (completely);
if those who are no longer subject to rebirth and their attributes also do not arise (completely);
if the arhats and their attributes also do not arise (completely);
if the pratyekabuddhas and their attributes also do not arise (completely);
if the bodhisattvas and their attributes also do not arise (completely);
and if the buddhas and their attributes also do not arise (completely)
— then indeed those who follow the vehicle of the śrāvakas would have already attained the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship.
Those who follow the vehicle of the pratyekabuddhas, too, would have already attained their individual enlightenment.
Also, bodhisattva great beings would have already attained all-aspect omniscience.
The five classes of living beings would not even be differentiated.
Bodhisattva great beings would have already attained the five degrees of enlightenment.
“Venerable Subhūti, if all phenomena are non-arising,
why should those entering the stream to nirvāṇa cultivate the path in order to abandon the three fetters?
Why should those destined for only one more rebirth cultivate the path in order to attenuate desire, hatred, and delusion?
Why should those no longer subject to rebirth cultivate the path in order to abandon the five fetters associated with the lower realms?
Why should arhats cultivate the path in order to abandon the five fetters associated with the higher realms?
Why should followers of the vehicle of the pratyekabuddhas cultivate the path for the sake of individual enlightenment?
Why should bodhisattva great beings practice austerity and undergo sufferings for the sake of beings?
Why should the tathāgatas attain consummate buddhahood in unsurpassed, complete enlightenment?
Why should the tathāgatas turn the wheel of the Dharma?”
The venerable Subhūti then replied to the venerable Śāradvatīputra as follows:
“Venerable Śāradvatīputra,
I do not hold that non-arising phenomena have attainments or comprehension.
(i.e. What is having conventional attainments and comprehension is not a completely non-arising phenomena.)
I do not hold that in non-arising there are individuals entering the stream to nirvāṇa, nor do I hold that the fruit of entering the stream to nirvāṇa is to be actualized in it.
I do not hold that in non-arising there are individuals destined for only one more rebirth, nor do I hold that the fruit of being destined for only one more rebirth is to be actualized in it.
I do not hold that in non-arising there are individuals no longer subject to rebirth, nor do I hold that the fruit of no longer being subject to rebirth is to be actualized in it.
I do not hold that in non-arising there are arhats, nor do I hold that arhatship is to be actualized in it.
I do not hold that in non-arising there are pratyekabuddhas, nor do I hold that individual enlightenment is to be actualized in it.
“Venerable Śāradvatīputra,
I do not hold that bodhisattva great beings maintain
the practice of austerity (complete rejection of the world).
Bodhisattva great beings do not engage in it with the perception of hardship (not accepting, not rejecting).
If you ask why, Venerable Śāradvatīputra,
when the perception of hardship develops, it will not
be possible to act for the benefit of immeasurable, countless beings.
On the contrary, Venerable Śāradvatīputra, by developing the perception of beings as their mother, the perception [of beings] as their father, the perception [of beings] as themselves, and the perception [of beings] as their child, they are capable of acting for the benefit of immeasurable, countless beings, without apprehending anything.
Bodhisattva great beings set their minds on enlightenment in that manner.
Just as the notion of individual selves is entirely non-existent in all respects (empty of inherent existence [U2T]), and is nonapprehensible, in the same manner they should develop this perception with regard to all inner and outer phenomena (empty of inherent existence [U2T], Middle Way: not accepting, not rejecting).
Having developed their perceptions in that manner, the notion of hardship will not arise.
If you ask why, it is because they neither acquire nor do they maintain any phenomena.
“Venerable Śāradvatīputra,
I do not hold that in non-arising there are tathāgatas, nor do I hold that unsurpassed, complete enlightenment is to be brought into being in it. (Middle Way: not accepting, not rejecting: acting without acting [U2T-in-action])
If the tathāgatas were to turn the wheel of the Dharma, there is nothing at all that would be obtained or that should be attained on the basis of phenomena that are non-arising.”
.
“Venerable Subhūti,
(Śāradvatīputra thinks it is either ‘this’ or ‘non-this’)
do you hold that attainment will ensue on the basis of phenomena that are arising,
or else do you hold that attainment will ensue on the basis of phenomena that are non-arising?”
“Venerable Śāradvatīputra,” replied Subhūti,
(Subhūti tries to teach him to transcend the four extreme positions of each/all dualities)
“I do not hold that attainment will ensue on the basis of phenomena that are arising,
nor do I hold that attainment will ensue on the basis of phenomena that are non-arising.”
(Middle Way: not accepting / reifying, not rejecting / negating;
acting without acting [U2T-in-action])
“Venerable Subhūti,
(Śāradvatīputra thinks it is either ‘this’ or ‘non-this’
otherwise everything is meaningless)
is there no attainment?
Is there no clear realization?”
“Venerable Śāradvatīputra,
(Attainment is this transcendence of entities and dualistic characteristics, of all extremes of all dualities, without completely rejecting them; transcending our conditioned dualistic conceptual mind without completely rejecting it)
there is indeed attainment and there is clear realization, but not on the basis of either of those two.
Yet, Venerable Śāradvatīputra,
attainment or clear realization is designated in accordance with worldly conventions (mere names, empty of inherent existence).
Those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, pratyekabuddhas, bodhisattvas, and buddhas are also designated according to worldly convention (mere names, empty of inherent existence).
But, ultimately, there is nothing that is designated as attainment or clear realization; or individuals entering the stream to nirvāṇa, destined for only one more rebirth, or no longer subject to rebirth; or arhats, pratyekabuddhas, bodhisattvas, or buddhas.”
“Venerable Subhūti,
as attainment and clear realization are designated according to worldly convention, is it the case that the five classes of living beings are also differentiated owing to worldly convention but not in ultimate reality?”
“Venerable Śāradvatīputra, that is so!
Just as attainment and clear realization are designated according to worldly convention, it is the case that the five classes of living beings also are
differentiated owing to worldly convention [T1] but not in ultimate reality [T2] [U2T].
If you ask why, Venerable Śāradvatīputra,
in ultimate reality there are
no [inherently existing] past actions,
no [inherently existing] ripening of past actions,
no [inherently existing] arising, no ceasing,
no [inherently existing] affliction, and no purification.”
“Venerable Subhūti,
do non-arising phenomena arise,
or else do arising phenomena arise?”
“Venerable Śāradvatīputra,” replied Subhūti,
“I do not hold that non-arising phenomena arise,
nor do I hold that arising phenomena arise.”
“Venerable Subhūti,
what non-arising phenomena do you hold not to arise?”
“Venerable Śāradvatīputra,
I do not hold that non-arising physical forms, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that non-arising feelings, perceptions, formative predispositions, and consciousness, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that the non-arising sense fields, sensory elements, links of dependent origination, perfections, factors conducive to enlightenment, truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways to liberation — emptiness, signlessness, and wishlessness — extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, and distinct qualities of the buddhas, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that the non-arising [spiritual goals], up to and including all-aspect omniscience, which are empty of inherent existence, arise.”
“Venerable Subhūti,
what arising phenomena do you hold not to arise?”
“Venerable Śāradvatīputra,
I do not hold that arising physical forms, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that arising feelings, perceptions, formative predispositions, and consciousness, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that arising sense fields, sensory elements, links of dependent origination, perfections, factors conducive to enlightenment, truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways to liberation—emptiness, signlessness, and wishlessness—extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, and distinct qualities of the buddhas, which are empty of inherent existence, arise.
Venerable Śāradvatīputra,
I do not hold that arising [spiritual goals], up to and including all-aspect omniscience, which are empty of inherent existence, arise.”
“Venerable Subhūti,
does arising arise, or else, does non-arising arise?”
“Venerable Śāradvatīputra,
arising does not arise, nor does non-arising arise.
If you ask why, Venerable Śāradvatīputra,
it is because both phenomena that arise
and phenomena that are non-arising
are neither conjoined, nor disjoined,
and they share a single defining characteristic
in that they are all immaterial, unrevealed, unimpeded,
and without defining characteristics.
Those, Venerable Śāradvatīputra, are the formulations
explaining how arising does not arise,
nor does non-arising arise.”
The venerable Śāradvatīputra then asked, “Venerable Subhūti,
if are you inspired to say that non-arising phenomena are indeed non-arising phenomena, then, Venerable Subhūti, are you inspired also to say that there is no arising with respect to non-arising phenomena?”
“Venerable Śāradvatīputra,” replied Subhūti,
“you ask whether I am inspired to say that non-arising phenomena are indeed non-arising phenomena.
In that regard, Venerable Śāradvatīputra,
I am not inspired to say that non-arising phenomena are indeed non-arising phenomena.
Nor am I inspired, Venerable Śāradvatīputra, to say that
there is no arising with respect to non-arising phenomena.
If you ask why, Venerable Śāradvatīputra,
it is because non-arising phenomena, the absence of arising, the act of inspired speech, the statements that are expressed, and the phenomena that do not arise are all neither conjoined, nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.”
“Venerable Subhūti,
is it then the case that those statements are non-arising, that the act of inspired speech is also non-arising, and that those phenomena about which you were inspired to say what you said are also non-arising?”
“Venerable Śāradvatīputra, it is so!
Those statements are non-arising, the act of inspired speech is non-arising, and those phenomena about which I was inspired to say what I said are also non-arising.
If you ask why, Venerable Śāradvatīputra,
it is because physical forms are non-arising.
Feelings, perceptions, formative predispositions, and consciousness are non-arising.
The eyes are non-arising.
The ears, nose, tongue, body, and mental faculty are non-arising.
Sights are non-arising.
Sounds, odors, tastes, tangibles, and mental phenomena are non-arising.
Visual consciousness is non-arising.
Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are non-arising.
Visually compounded sensory contact is non-arising.
Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are non-arising.
Feelings due to sensory contact that is visually compounded are non-arising.
Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally contacted, and feelings due to sensory contact that is mentally compounded are non-arising.
The earth element is non-arising.
The water element is non-arising.
The fire element, the wind element, the space element, and the consciousness element are non-arising.
Fundamental ignorance is non-arising.
Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are non-arising.
The perfection of generosity is non-arising.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are non-arising.
The emptiness of internal phenomena is non-arising.
The emptiness of external phenomena is non-arising.
The emptiness of external and internal phenomena is non-arising.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are non-arising.
The applications of mindfulness are non-arising.
The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are non-arising.
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are non-arising.
Those, Venerable Śāradvatīputra, are the formulations explaining how these statements are indeed non-arising, how the act of inspired speech, too, is non-arising, and how those phenomena about which there is the inspiration to make statements are also non-arising!”
The venerable Śāradvatīputra then exclaimed, “Venerable Subhūti
should rightly be established as foremost among those who teach the Dharma!
If you ask why, it is because whatever the elder Subhūti is asked,
in that regard he has no impediment!”
“Venerable Śāradvatīputra,” replied Subhūti,
“it is the true nature of the śrāvakas of the Blessed One that
they do not take any phenomena as their support.
Whatever they are asked, in that regard they have no impediment!
If you ask why,
it is because all phenomena are without support.”
“Venerable Subhūti,
in what way are all phenomena, being emptiness, without support?”
“Venerable Śāradvatīputra,” replied Subhūti,
“physical forms, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
feelings, perceptions, formative predispositions, and consciousness, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
the eyes, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
the ears, the nose, the tongue, the body, and the mental faculty, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
sights, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
sounds, odors, tastes, tangibles, and mental phenomena, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
visual consciousness, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
visually compounded sensory contact, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
feelings due to sensory contact that is visually compounded, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally contacted, and feelings due to sensory contact that is mentally compounded, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
the earth element, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
the water element, the fire element, the wind element, the space element, and the consciousness element, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
ignorance, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
the perfection of generosity, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
the emptiness of internal phenomena, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
[the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
the applications of mindfulness, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
Venerable Śāradvatīputra,
the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
[the spiritual goals], up to and including all-aspect omniscience, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes] (without adhering to their supports, without apprehending the three spheres).
“Venerable Śāradvatīputra,
those are the formulations explaining
how all phenomena are without support because they are empty of inherent existence.
Venerable Śāradvatīputra,
bodhisattva great beings who practice the six perfections
should refine physical forms in that manner.
They should refine feelings, perceptions, formative predispositions, and consciousness.
They should refine the sense fields, the sensory elements, and the links of dependent origination.
They should refine the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
They should refine [the spiritual goals], up to and including all-aspect omniscience.”
Then the venerable Śāradvatīputra asked the venerable Subhūti,
“Venerable Subhūti,
when bodhisattva great beings practice the six perfections,
how do they refine the path to enlightenment?”
(i.e. How do they perfect the six perfections?)
“Venerable Śāradvatīputra,” replied Subhūti,
“the perfection of generosity is both mundane and supramundane.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are both mundane and supramundane.”
“Venerable Subhūti,
what is the mundane perfection of generosity?
(with supports, tied by attachment to, reification of, the three spheres)
What is the supramundane perfection of generosity?”
(without supports, aware of the true nature of the three spheres [U2T-3S])
.
“Venerable Śāradvatīputra,” replied Subhūti,
“in this context, bodhisattva great beings practice generosity and, having become liberal donors, they offer food, drink, vehicles, clothing, flowers, garlands, incense, unguents, lodging, bedding, mats, utensils, medicines, and whatever other resources humans might need to virtuous ascetics, brahmin priests, the destitute, the starving, travelers, and to beggars who are in need of food [and so forth].
They offer their sons to those in need of sons.
They offer their daughters to those in need of daughters.
They offer their wives to those in need of wives.
They offer the kingdom to those in need of kingdoms.
They offer their heads to those in need of heads.
They offer their limbs and appendages to those in need of limbs and appendages.
They offer their flesh, blood, and marrow to those in need of flesh, blood, and marrow.
In doing so, they practice liberality
while adhering to their supports,
thinking, ‘I am giving (subject).
They are receiving (object).
This is generosity (action).
I am without miserliness.
I am a donor.
I give everything.
I obey the lord buddhas.
I practice the perfection of generosity.’
Having given these gifts, they then dedicate them
by way of apprehending, saying,
‘I dedicate these for the sake of unsurpassed, complete enlightenment, making common cause with all beings!
Through this, the fruit of my gift, may these beings attain happiness in this lifetime!
May they attain final nirvāṇa, where is no residue of the aggregates!
However, in giving these gifts,
they are tied by three fetters.
What, you may ask, are the three?
They comprise the notion of self (subject),
the notion of others (object),
and the notion of the act of giving (action).
This act of giving gifts, when tied by these three fetters,
is called the mundane perfection of generosity.
If you ask why it is called the mundane perfection of generosity,
it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is designated as the mundane perfection of generosity.
.
“What, you may ask, is the supramundane perfection of generosity?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context,
Venerable Śāradvatīputra,
when bodhisattva great beings offer gifts,
they do not apprehend a self (subject),
they do not apprehend a recipient (object),
and they do not apprehend a giving (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their generosity.
Śāradvatīputra, this is called bodhisattva great beings’ purity of the three spheres.
“Moreover, Venerable Śāradvatīputra,
bodhisattva great beings offer gifts,
and they offer those gifts to all beings
(or ‘on behalf of all beings’) (for universal enlightenment).
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
but they do not observe even the slightest indication of anything
This, Venerable Śāradvatīputra, is called the supramundane perfection of generosity.
If you ask why it is called the supramundane perfection of generosity, it is because it moves beyond the mundane, it is superior to the mundane,
and it transcends the mundane (conventional, without rejecting the world).
For that reason, it is called the supramundane perfection of generosity.
.
“Venerable Śāradvatīputra, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are both mundane and supramundane.
“What, you may ask, is the mundane perfection of ethical discipline?
In this context, Venerable Śāradvatīputra, bodhisattva great beings maintain ethical discipline,
and do so by adhering to supports,
thinking, ‘I maintain ethical discipline for the sake of all beings.
This is ethical discipline.
I obey the buddhas.
So saying, they maintain ethical discipline
and are attached to three fetters
comprising the notion of self (subject),
the notion of others (object),
and the notion of ethical discipline (action).
This is called the mundane perfection of ethical discipline.
If you ask why it is called the mundane perfection of ethical discipline, it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is said to be mundane.
.
“What, you may ask, is the supramundane perfection of ethical discipline?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra,
when bodhisattva great beings maintain ethical discipline,
they do not apprehend the self (subject),
they do not apprehend beings (object),
and they do not apprehend ethical discipline (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their ethical discipline
and they offer it on behalf of all beings (for universal enlightenment).
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
and they do not observe even the slightest indication [of anything].
This is called the supramundane perfection of ethical discipline.
It is said to be supramundane because it does move beyond, sublimate,
and transcend the mundane (conventional, without rejecting the world).
.
“What, you may ask, is the mundane perfection of tolerance?
In this context, Venerable Śāradvatīputra, bodhisattva great beings cultivate tolerance,
and do so by adhering to supports,
thinking, ‘I am cultivating tolerance for the sake of all beings.
This is tolerance.
I obey the buddhas.’
So saying, they cultivate tolerance
and are attached to three fetters
comprising the notion of self (subject),
the notion of others (object),
and the notion of tolerance (action).
This is called the mundane perfection of tolerance.
If you ask why it is called the mundane perfection of tolerance, it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is said to be mundane.
.
“What, you may ask, is the supramundane perfection of tolerance?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra,
when bodhisattva great beings cultivate tolerance
they do not apprehend the self (subject),
they do not apprehend beings (object),
and they do not apprehend tolerance (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their tolerance
and they offer it on behalf of all beings (for universal enlightenment).
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
and they do not observe even the slightest indication of anything.
This is called the supramundane perfection of tolerance.
It is said to be supramundane because it does move beyond, sublimate,
and transcend the mundane (conventional, without rejecting the world).
.
“What, you may ask, is the mundane perfection of perseverance?
In this context, Venerable Śāradvatīputra, bodhisattva great beings undertake perseverance,
and do so by adhering to supports,
thinking, ‘I am undertaking perseverance for the sake of all beings.
This is the body.
This is the mind.
This is perseverance.
I obey the buddhas.’
So saying,
they undertake perseverance
and are attached to three fetters
comprising the notion of self (subject),
the notion of others (object),
and the notion of perseverance (action).
This is called the mundane perfection of perseverance.
If you ask why it is called the mundane perfection of perseverance, it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is said to be mundane.
.
“What, you may ask, is the supramundane perfection of perseverance?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra,
when bodhisattva great beings undertake perseverance,
they do not apprehend the self (subject),
they do not apprehend beings (object),
and they do not apprehend perseverance (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their perseverance
and they offer it on behalf of all beings (for universal enlightenment).
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
and they do not observe even the slightest indication of anything.
This is called the supramundane perfection of perseverance.
It is said to be supramundane because it does move beyond, sublimate,
and transcend the mundane (conventional, without rejecting the world).
.
“What, you may ask, is the mundane perfection of meditative concentration?
In this context, Venerable Śāradvatīputra, bodhisattva great beings are absorbed in meditative concentration,
and do so by adhering to supports,
thinking, ‘I am absorbed in meditative concentration for the sake of all beings.
This is meditative concentration.
I obey the buddhas.’ So saying,
they are absorbed in meditative concentration
and are attached to three fetters
comprising the notion of self (subject),
the notion of others (object),
and the notion of meditative concentration (action).
This is called the mundane perfection of meditative concentration.
If you ask why it is called the mundane perfection of meditative concentration, it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is said to be mundane.
.
“What, you may ask, is the supramundane perfection of meditative concentration?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra,
when bodhisattva great beings are absorbed in meditative concentration,
they do not apprehend the self (subject),
they do not apprehend beings (object),
and they do not apprehend meditative concentration (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their meditative concentration
and they offer it on behalf of all beings. (for universal enlightenment)
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
and they do not observe even the slightest indication of anything.
This is called the supramundane perfection of meditative concentration.
It is said to be supramundane because it does move beyond, sublimate,
and transcend the mundane (conventional, without rejecting the world).
.
“What, you may ask, is the mundane perfection of wisdom?
In this context, Venerable Śāradvatīputra, bodhisattva great beings cultivate wisdom,
and do so by adhering to supports,
thinking, ‘I am cultivating wisdom for the sake of all beings.
This is wisdom.
I obey the buddhas.’ So saying,
they cultivate wisdom
and are attached to three fetters
comprising the notion of self (subject),
the notion of others (object),
and the notion of wisdom (action).
This is called the mundane perfection of wisdom.
If you ask why it is called the mundane perfection of wisdom, it is because it does not move beyond, sublimate,
or transcend the mundane (conventional, without rejecting the world).
For that reason, it is said to be mundane.
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“What, you may ask, is the supramundane perfection of wisdom?
It is the purity of the three spheres
(purified by realising their true nature [U2T-3S]).
If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra,
when bodhisattva great beings cultivate the perfection of wisdom,
they do not apprehend the self (subject),
they do not apprehend beings (object),
and they do not apprehend wisdom (action).
They do not even rejoice in (cause, causality, effect)
the ripening impact of their wisdom
and they offer it on behalf of all beings (for universal enlightenment).
Without apprehending those beings,
they make their dedication for the sake of unsurpassed, complete enlightenment,
and they do not observe even the slightest indication of anything.
This is called the supramundane perfection of wisdom.
It is said to be supramundane because it does move beyond, sublimate,
and transcend the mundane (conventional, without rejecting the world).
“So it is, Venerable Śāradvatīputra,
that bodhisattva great beings practice the six perfections
and refine the path to enlightenment.”
“Venerable Subhūti,
what is the bodhisattva great beings’ path to enlightenment?”
“Venerable Śāradvatīputra,” replied Subhūti,
“the perfection of generosity constitutes the bodhisattva great beings’ path to enlightenment.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom constitute the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra,
the emptiness of internal phenomena constitutes the bodhisattva great beings’ path to enlightenment.
The emptiness of external phenomena constitutes the path to enlightenment that bodhisattva great beings pursue.
The emptiness of external and internal phenomena constitutes the bodhisattva great beings’ path to enlightenment.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, constitute the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra,
the four applications of mindfulness constitute the bodhisattva great beings’ path to enlightenment.
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 constitute the bodhisattva great beings’ path to enlightenment.
“Venerable Śāradvatīputra,
the four truths of the noble ones constitute the bodhisattva great beings’ path to enlightenment.
The four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways constitute the bodhisattva great beings’ path to enlightenment.
The ten powers of the tathāgatas constitute the bodhisattva great beings’ path to enlightenment.
The four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas constitute the bodhisattva great beings’ path to enlightenment.”
“Venerable Subhūti,
well said! Well said!
Which of the perfections is the efficacious power of this path to enlightenment?”
“Venerable Śāradvatīputra,” replied Subhūti,
“it is the perfection of wisdom [U2T] that generates the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, the attributes of the buddhas, and all virtuous attributes.
Venerable Śāradvatīputra, the perfection of wisdom [U2T] subsumes and is the subsumer of the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, the attributes of the buddhas, and all virtuous attributes.
Venerable Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the past indeed attained manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom [U2T].
Venerable Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the future will indeed attain manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom [U2T].
Venerable Śāradvatīputra, all the tathāgatas, arhats, completely awakened buddhas who are alive at the present time, residing in the world systems of the ten directions, indeed attain manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom [U2T].
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“Venerable Śāradvatīputra,
when the perfection of wisdom is explained, if bodhisattva great beings are without consternation or without stupidity, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings do engage in this way of life [T1] without apprehending anything [T2] [U2T-in-action], because they offer sanctuary to all beings and do not forsake any beings.
One should know that these bodhisattva great beings
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are not separated from the attentiveness of great compassion [T1].”
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“Venerable Subhūti,
if you hold that those who engage in this way of life are bodhisattva great beings
because they focus their attention with great compassion [T1]
and never part from focusing their attention [with great compassion],
then in that case, Venerable Subhūti, in that case all beings would indeed be bodhisattvas.
If you ask why would that be, Venerable Subhūti, it is
because all beings never part from focusing their attention [with great compassion] [T1].”
“Venerable Śāradvatīputra, well said!
Well said!” replied Subhūti.
“Venerable Śāradvatīputra,
you have grasped the very point of the question and what you say is quite true.
If you ask why this is so, Venerable Śāradvatīputra, it is like this.
One should know that attention [with great compassion] is non-existent [U2T] because beings are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because beings are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because beings are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because beings are emptiness.
One should know that attention [with great compassion] is void [U2T] because beings are void.
One should know that attention [with great compassion] will not attain consummate buddhahood [U2T] because beings will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because physical forms are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because physical forms are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] [U2T] because physical forms are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because physical forms are emptiness.
One should know that attention [with great compassion] is void [U2T] because physical forms are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because physical forms will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because feelings, perceptions, formative predispositions, and consciousness are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because consciousness [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because consciousness [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because consciousness [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because consciousness [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because consciousness [and so forth] will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the sense fields, the sensory elements, and the links of dependent origination are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the links of dependent origination [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because the links of dependent origination [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the links of dependent origination [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because the links of dependent origination [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the links of dependent origination [and so forth] will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the perfection of generosity is non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the perfection of generosity is a non-entity.
One should know that attention [with great compassion] is without inherent existence [U2T] because the perfection of generosity is without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the perfection of generosity is emptiness.
One should know that attention [with great compassion] is void [U2T] because the perfection of generosity is void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the perfection of generosity will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the perfection of wisdom [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because the perfection of wisdom [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the perfection of wisdom [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because the perfection of wisdom [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the perfection of wisdom [and so forth] will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the emptiness of internal phenomena is non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the emptiness of internal phenomena is a non-entity [U2T].
One should know that attention [with great compassion] is without inherent existence [U2T] because the emptiness of internal phenomena is without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the emptiness of internal phenomena is emptiness.
One should know that attention [with great compassion] is void [U2T] because the emptiness of internal phenomena is void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the emptiness of internal phenomena will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are emptiness.
One should know that attention [with great compassion] is void [U2T] because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the applications of mindfulness are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the applications of mindfulness are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because the applications of mindfulness are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the applications of mindfulness are emptiness.
One should know that attention [with great compassion] is void [U2T] because the applications of mindfulness are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the applications of mindfulness will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the noble eightfold path [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because the noble eightfold path [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the noble eightfold path [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because the noble eightfold path [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the noble eightfold path [and so forth] will not attain consummate buddhahood.
“One should know that attention [with great compassion] is non-existent [U2T] because the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because the distinct qualities of the buddhas [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because the distinct qualities of the buddhas [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because the distinct qualities of the buddhas [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because the distinct qualities of the buddhas [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because the distinct qualities of the buddhas [and so forth] will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
one should know that attention [with great compassion] is non-existent [U2T] because [the spiritual goals], up to and including enlightenment, are non-existent.
One should know that attention [with great compassion] is a non-entity [U2T] because enlightenment [and so forth] are non-entities.
One should know that attention [with great compassion] is without inherent existence [U2T] because enlightenment [and so forth] are without inherent existence.
One should know that attention [with great compassion] is emptiness [U2T] because enlightenment [and so forth] are emptiness.
One should know that attention [with great compassion] is void [U2T] because enlightenment [and so forth] are void.
One should know that attention [with great compassion] will not attain consummate buddhahood because enlightenment [and so forth] will not attain consummate buddhahood.
“Venerable Śāradvatīputra,
those are the formulations explaining how
one should know that bodhisattva great beings
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never part from focusing their attention with great compassion.”
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Then the Blessed One congratulated the venerable Subhūti with the words,
“Well said, Subhūti! Well said!
Through the mighty power of the tathāgatas,
the perfection of wisdom should be taught to bodhisattva great beings just as you, Subhūti, have explained it.
Bodhisattva great beings should indeed train in the perfection of wisdom, just as you have explained it.”
When the venerable Subhūti had spoken this chapter of the perfection of wisdom,
this world system of the great trichiliocosm shook in six ways.
That is to say, it shook, shuddered, and juddered.
It rocked, reeled, and tottered.
It quivered, careened, and convulsed.
It trembled, throbbed, and quaked.
It rumbled, roared, and thundered.
It faltered, lurched, and staggered.
As its eastern sides plunged down, its western sides reared up;
as its western sides plunged down, its eastern sides reared up;
as its southern sides plunged down, its northern sides reared up;
as its northern sides plunged down, its southern sides reared up;
as its edges plunged down, its center reared up;
and as its center plunged down, its edges reared up.
At that time, the Blessed One smiled.
Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, what is the cause and what are the conditions that gave rise to your smile?”
The Blessed One replied to the venerable Subhūti,
“Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance,
in immeasurable and countless world systems of the eastern direction, too,
the tathāgatas, arhats, completely awakened buddhas teach this very perfection of wisdom to bodhisattva great beings.
Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance,
in immeasurable and countless world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, too,
the tathāgatas, arhats, completely awakened buddhas teach this very perfection of wisdom to bodhisattva great beings.”
When this teaching on the perfection of wisdom was being delivered, twelve hundred billion gods and human beings attained acceptance of the non-arising nature of phenomena.
Also, when the blessed lord buddhas taught this perfection of wisdom in world systems throughout the ten directions, an immeasurable, countless number of beings set their minds on unsurpassed, complete enlightenment.
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This completes the thirteenth chapter, “Subhūti,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”