Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, what is the fixation of a bodhisattva?”

The Blessed One replied, “Śāradvatī­putra, fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”

Then he asked, “Lord, what views might great bodhisattva beings adopt with respect to all things?”

The Blessed One replied, “Śāradvatī­putra, there are views that concern the psycho-physical aggregates, the sensory elements, the sense fields, the noble truths, and dependent origination. Similarly, there are views concerning the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and liberation. Similarly, there are views concerning the meditative concentrations, the immeasurable aspirations, and the formless absorptions. Similarly, there is a view concerning the contemplations [of impurity], a view concerning the recollections, a view concerning the aspects of perception, a view concerning the modes of knowledge, a view concerning the meditative stabilities, a view concerning the faculties, a view concerning the sense fields of mastery, and a view concerning the aspects of emptiness. Similarly, there are views concerning the ten powers of a tathāgata, the assurances, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the understanding of all phenomena, the understanding of the aspects of the path, [and omniscience]. Similarly, there is a view concerning the transcendent perfections, a view concerning the extrasensory powers, a view concerning the eyes, a view concerning the major marks, and a view concerning the minor marks. Śāradvatī­putra, these are the views that great bodhisattva beings might adopt, with respect to all things.”

Then he asked, “Lord, what are the deluded mindsets that great bodhisattva beings might have with respect to all things?”

The Blessed One replied, “Śāradvatī­putra, with regard to [those phenomena] that commence from the five psycho-physical aggregates and extend as far as the link [of dependent origination known as] aging and death, and likewise with regard to those commencing from the four applications of mindfulness and extending as far as the noble eightfold path, and likewise with regard to those commencing from the three gateways to liberation and extending as far as the emptiness of the essential nature of non-entities, and likewise with regard to those commencing from the ten powers of the tathāgatas and extending as far as omniscience, and likewise with regard to those commencing from the six transcendent perfections and extending as far as the eighty minor marks—when one views them as permanent or impermanent, as conducive to happiness or suffering, as a self or not a self, empty or not empty, with signs or signless, having aspirations or without aspirations, calm or not calm, void or not void, afflicted or purified, arising or not arising, ceasing or not ceasing, and as entities or non-entities, and when one apprehends, defines, and engages in ideation and scrutiny with respect to them, that is called the deluded mind which great bodhisattva beings might have with respect to all things.

“Moreover, Śāradvatī­putra, whenever a great bodhisattva being holds the view that these are virtuous phenomena, these are non-virtuous phenomena, these are specific phenomena, these are non-specific phenomena, these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these are common phenomena, or these are uncommon phenomena, and then apprehends, defines, and engages in ideation and scrutiny with respect to them, that, Śāradvatī­putra, is called the deluded mind which great bodhisattva beings might have with respect to all things. If you ask why, it is because there are no sentient beings, because sentient beings are non-apprehensible, because sentient beings are non-arising, because sentient beings are unceasing, and because sentient beings are in fact emptiness. The same goes for living organisms, lives, living creatures, individuals, humankind, human beings, actors, creators, petitioners, instigators, experiencers, experiencing subjects, and knowers, because they are not perceived, because they are non-apprehensible, because they are non-arising, because they are unceasing, and because they are in fact emptiness.

“Indeed, all phenomena are non-arising, unceasing, empty, unmoving, vacuous, without a self, non-originated, uncreated, unconditioned, and without creator or actor. If you ask why, it is the case that these physical forms are merely names, and the same also goes for feelings, perceptions, formative predispositions, and consciousness. Indeed, the same applies to [all the remaining phenomenological categories] as far as the [dependent link of aging and death].

“Similarly, these four applications of mindfulness are merely names, and the same applies to [all the remaining causal attributes] up to and including the noble eightfold path. These three gateways to liberation are merely names, and the same applies to [all the remaining meditative experiences], up to and including the emptiness of the essential nature of non-entities. These ten powers of the tathāgatas are merely names, and the same applies to [all the remaining fruitional attributes and attainments], up to and including omniscience. These six transcendent perfections are merely names, and the same applies to [all the remaining fruitional attributes], up to and including the eighty minor marks.

“Śāradvatī­putra! With regard to those things, which are merely names, are there any that are absolutely existent?”

“There are none, Lord!” he replied.

“Śāradvatī­putra!” said the Blessed One, “If one were to view these as absolutely existent, and apprehend them [dualistically], define them, and engage in ideation and scrutiny with respect to them, do you think that this would not be tantamount to the [aforementioned] views that bodhisattvas might adopt, and to the deluded minds which they might have?”

“Yes it would, Lord!” he replied.

Then the Blessed One said, “Śāradvatī­putra! For these reasons you should understand that the views bodhisattvas might adopt and the deluded minds which they might have are both designated as ‘fixation’.”

Thereupon, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord, how are all these things, commencing from the five psycho-physical aggregates and extending as far as the eighty minor marks, reduced, in the end, to mere names?”

The Blessed One replied, “Śāradvatī­putra, the ‘five psycho-physical aggregates’ are merely conceptualized. Anything that is conceptualized is subject neither to arising, nor to cessation, and only conventionally designated by names and symbols. Even the names of the psycho-physical aggregates do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘six inner sense fields’ are, in the end, merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six inner sense fields do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘six outer sense fields’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six outer sense fields do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘eighteen sensory elements’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sensory elements do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four noble truths’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the noble truths do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘twelve links of dependent origination’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the links of dependent origination do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four applications of mindfulness’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the applications of mindfulness do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four correct exertions’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the correct exertions do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four supports for miraculous ability’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the supports for miraculous ability do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘five faculties’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five faculties do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘five powers’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five powers do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘seven branches of enlightenment’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the branches of enlightenment do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘noble eightfold path’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of the noble eightfold path does not exist internally, nor does it exist externally, and nor does it abide between these two.

“Śāradvatī­putra, the ‘three gateways to liberation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the gateways to liberation do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four meditative concentrations’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the meditative concentrations do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four immeasurable aspirations’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the immeasurable aspirations do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four formless meditative absorptions’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the formless meditative absorptions do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘eight aspects of liberation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of liberation do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘nine serial steps of meditative absorption’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the serial steps of meditative absorption do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘nine contemplations of impurity’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the contemplations [of impurity] do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘ten recollections’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the recollections do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘six aspects of perception’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six aspects of perception do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘ten aspects of knowledge’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of knowledge do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘three meditative stabilities’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the meditative stabilities do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘three faculties’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the [three] faculties do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘eight sense fields of mastery’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sense fields of mastery do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘ten sense fields of total consummation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sense fields of total consummation do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘eighteen aspects of emptiness’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of emptiness do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘ten powers of the tathāgatas’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the ten powers of the tathāgatas do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four assurances’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the assurances do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘four kinds of exact knowledge’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of these kinds of exact knowledge do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, ‘great loving kindness’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of great loving kindness does not exist internally, nor does it exist externally, and nor does it abide between these two.

“Śāradvatī­putra, ‘great compassion’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of great compassion does not exist internally, nor does it exist externally, and nor does it abide between these two.

“Śāradvatī­putra, the ‘eighteen distinct qualities of the buddhas’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the eighteen distinct qualities of the buddhas do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘six transcendent perfections’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six transcendent perfections do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘six extrasensory powers’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the extrasensory powers do not exist internally, nor do they exist externally, and nor do they abide between these two

“Śāradvatī­putra, the ‘five eyes’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five eyes do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘thirty-two major marks of a superior man’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the thirty-two major marks of a superior man do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, the ‘eighty excellent minor marks’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the eighty excellent minor marks do not exist internally, nor do they exist externally, and nor do they abide between these two.

“Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom should train accordingly in those things which are conceptualized as names and symbols. Great bodhisattva beings should understand in that manner those phenomena which are conceptualized as names and symbols. By understanding those phenomena which are conceptualized as names and symbols, they will not become fixated on physical forms. They will not become fixated on feelings, perceptions, formative predispositions, and consciousness, and similarly, they will not become fixated on [any other phenomena], up to and including [the dependent link] of aging and death. Likewise, they will not become fixated on the four applications of mindfulness, and similarly, they will not become fixated on [any of the other causal attributes] up to and including the noble eightfold path. Likewise, they will not become fixated on the three gateways to liberation, and similarly, they will not become fixated on [any other attainments], up to and including the emptiness of the essential nature of non-entities. Likewise, they will not become fixated on the ten powers of the tathāgatas, and similarly, they will not become fixated on [any of the other fruitional attributes], up to and including omniscience. Likewise, they will not become fixated on the six transcendent perfections, and similarly, they will not become fixated on [any of the other fruitional attributes], up to and including the eighty minor marks.”

Thereupon, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, if all phenomena are merely conceptualized and merely nominal, would it not follow, Reverend Lord, that all things have an essential nature of non-entity, or that even the attributes of the bodhisattvas would have an essential nature of non-entity, or that all things as far as enlightenment would have an essential nature of non-entity, or, if that were the case, that the practice of chastity would also become a non-entity, the path of the bodhisattvas would become a non-entity, even the six transcendent perfections would become non-entities, and the clear realizations of the doctrine that great bodhisattva beings have would also be non-existent? Indeed, I say that liberation from suffering would also be non-existent.”

Thereupon, the Blessed One replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, do you think that one is liberated by perceiving physical forms as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the eyes as an entity?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sights as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the noble truths, and in the same vein, [all the aforementioned phenomena] up to and including the [dependent link of] aging and death as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the applications of mindfulness, and in the same vein, [all the aforementioned causal attributes] as far as the noble eightfold path as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the aforementioned attainments], up to and including the eighteen aspects of emptiness as entities?”

“No Lord!” he replied.

“[Śāradvatī­putra,] do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the aforementioned fruitional attributes], up to and including omniscience as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the aforementioned fruitional attributes], up to and including the eighty minor marks as entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving physical forms as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that is liberated by perceiving the eyes as a non-entity?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sights as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the noble truths, and in the same vein, [all the other aforementioned phenomena], up to and including the [dependent link of] aging and death, as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the applications of mindfulness, and in the same vein, [all the other aforementioned causal attributes], up to and including the noble eightfold path, as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the other aforementioned attainments], up to and including the emptiness of the essential nature of non-entities, as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the other aforementioned fruitional attributes], up to and including omniscience, as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the other aforementioned fruitional attributes], up to and including the eighty minor marks, as non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving physical forms as entities and non-entities?”

“No Lord!” he replied.

“Do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the eyes as an entity and a non-entity?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sights as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the noble truths, and similarly [all other phenomenological categories], up to and including the [dependent link of] aging and death, as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the four applications of mindfulness, and in the same vein, [all the other causal attributes], up to and including the noble eightfold path, as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the other attainments], up to and including the emptiness of the essential nature of non-entities, as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the other fruitional attributes], up to and including omniscience, as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatī­putra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the other fruitional attributes], up to and including the eighty minor marks, as entities and non-entities?”

“No Lord!” he replied.

Thereupon, the Blessed One addressed the venerable Śāradvatī­putra as follows: “Whatever your reasoning, one is not liberated by perceiving physical forms, [and all the other aggregates], up to and including consciousness, as entities. Nor is one liberated by perceiving them as non-entities, and nor is one liberated by perceiving them as entities and non-entities. Likewise, this applies to the eyes, and in the same vein, to [all the other sense organs], up to and including the mental faculty. Likewise it applies to sights, and in the same vein, to [all the other sense objects], up to and including mental phenomena. Likewise, it applies to the sensory element of the eyes, and, in the same vein, to [all the other sensory elements], up to and including the sensory element of mental consciousness. Likewise, it applies to the noble truths and, in the same vein, [to all other phenomena], up to and including [the dependent link] of aging and death. Likewise, it applies to the applications of mindfulness and, in the same vein, [to the other causal attributes], up to and including the noble eightfold path. Likewise, it applies to the gateways to liberation and, in the same vein, [to all the other attainments], up to and including the emptiness of the essential nature of non-entities. Likewise, it applies to the powers of the tathāgatas and, in the same vein, [to all the other fruitional attributes], up to and including omniscience. Likewise, it applies to the six transcendent perfections and, in the same vein, [to all the other fruitional attributes], up to and including the eighty minor marks.

“In all these cases, one is not liberated by perceiving them as entities. Nor is one liberated by perceiving them as non-entities, and nor is one liberated by perceiving them as entities and non-entities. In the same vein, this should be extended to cover the entire range of phenomena, just as has been presented here with reference to the aggregate of physical forms [and so forth].”

Thereupon, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord, if, therefore, physical forms do not exist and they are not apprehensible, how could one be liberated by perceiving physical forms as entities, or by perceiving them as non-entities, or by perceiving them as both entities and non-entities! The same goes for feelings, perceptions, formative predispositions, and consciousness. Likewise, the same goes for the eyes and, in the same vein, [the other sense organs], up to and including the mental faculty. Likewise the same goes for sights, and, in the same vein, [the other sense objects], up to and including mental phenomena. Likewise, the same goes for the sensory element of the eyes, and, in the same vein, [the other sensory elements], up to and including the sensory element of mental consciousness. Likewise, the same goes for the noble truths and, in the same vein, [all other phenomena], up to and including [the dependent link] of aging and death. Likewise, the same goes for the applications of mindfulness and, in the same vein, [all the other causal attributes], up to and including the noble eightfold path. Likewise, the same goes for the gateways to liberation and, in the same vein, [all the other attainments], up to and including the emptiness of the essential nature of non-entities. Likewise, the same goes for the powers of the tathāgatas, and in the same vein, [all the other fruitional attributes and attainments], up to and including omniscience. Likewise, the same goes for the six transcendent perfections and, in the same vein, [all the other fruitional attributes], up to and including the eighty minor marks.

“If these do not exist and are not apprehensible, how could one be liberated by perceiving them as entities, or by perceiving them as non-entities, or by perceiving them as both entities and non-entities? If one were to ask why, Reverend Lord, it is because afflicted mental states would be indicated. If one were to ask what those indications would be, the indications [of those afflicted mental states] would comprise sights, sounds, odors, tastes, tangibles, and mental phenomena. Reverend Lord, whatever is subject to afflicted mental states is not liberated.”

The Blessed One then replied, “Śāradvatī­putra, well done, well done! You have spoken well! Śāradvatī­putra, that is how great bodhisattva beings should train in the transcendent perfection of wisdom.”