The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 10

“Subhūti, you have asked, ‘How534 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

“If you ask what the bodhisattva great beings’ refinement of a level is, Subhūti, bodhisattva great beings who dwell on the first level should make ten refinements to that level. If you ask what these ten are, they are the refinement of sincere resolve, and so on,535 without apprehending them; the refinement of beneficial states by not apprehending signs, and the refinement of the sameness of attitude to all beings by not apprehending beings; the refinement of giving things away by not apprehending a gift, a giver, or a recipient; the refinement of the service to spiritual mentors by the lack of conceit about it; the refinement of the search for the Dharma by not apprehending any Dharma; the refinement of going forth to homelessness again and again by not apprehending a home; the refinement of the wish for the body of a buddha by not apprehending the major and minor marks; the refinement of the exposition of the Dharma by not apprehending divisions of Dharma; the refinement of the elimination of pride and arrogance by not apprehending the true existence of phenomena;536 and the refinement of words of truth by not apprehending words. Subhūti, these are the ten refinements that should be made by bodhisattva great beings dwelling on the first level.

“Moreover, Subhūti, bodhisattva great beings who dwell on the second level should pay repeated attention to eight attributes and apply themselves to them earnestly. If you ask what these eight are, they are purity of ethical discipline, [F.197.a] gratitude and thankfulness, being grounded in the power of tolerance, experiencing delight and joy, not forsaking any being, actualizing great compassion, serving spiritual teachers and venerating them with faith, and striving and seeking for the perfections. Subhūti, these are the eight attributes to which bodhisattva great beings dwelling on the second level should pay attention and earnestly apply themselves.

“Moreover, Subhūti, bodhisattva great beings who dwell on the third level should maintain five attributes. If you ask what these five are, they should maintain an insatiable thirst for erudition but without a fixation on letters; the elucidation of the gift of the Dharma without expectations, but without giving rise to conceit about it; the generation and dedication of the roots of virtue for the refinement of a buddhafield but without giving rise to conceit about it; indefatigability in the face of the immeasurable cycles of rebirth but without giving rise to conceit about it; and a sense of shame and conscience but without giving rise to conceit about them. Subhūti, these are the five attributes that bodhisattva great beings dwelling on the third level should maintain.

“Moreover, Subhūti, bodhisattva great beings who dwell on the fourth level should adopt and maintain ten attributes, without forsaking them. If you ask what these ten are, they are dwelling in a forest,537 a paucity of desires, contentment, not forsaking the restrictions associated with asceticism, not forsaking the training, spurning the desirable attributes of the senses, developing a mindset [F.197.b] associated with nirvāṇa, forsaking all property,538 undauntedness, and disregard for all entities. Subhūti, these are the ten attributes that bodhisattva great beings dwelling on the fourth level should not forsake, but that they should adopt and maintain.

“Moreover, Subhūti, bodhisattva great beings dwelling on the fifth level should avoid six things. If you ask what these six are, they should avoid intimacy with householders, intimacy with nuns, being envious of families, places of social intercourse, bearing malice, self-praise, and disparagement of others. These are the six things that should be avoided. There are eighteen further things they should avoid.539 They should avoid the paths of the ten nonvirtuous actions, pride in being superior, haughtiness,540 distorted views, doubt, and not rejecting patience541 for desire, hatred, and delusion. These are the eighteen further things that bodhisattva great beings dwelling on the fifth level should avoid.

“Moreover, Subhūti, bodhisattva great beings dwelling on the sixth level should perfect six things, namely, the six perfections. They should, moreover, avoid six things. If you ask what these six are, they should avoid the mindset of the śrāvakas; they should avoid the mindset of the pratyekabuddhas; they should avoid a mind that has craving;542 they should not feel discouraged when they see beggars‍—that is to say, they should avoid a mind that is discouraged; they should avoid feeling unhappy on account of having renounced all material things‍—that is to say, [F.198.a] they should avoid unhappiness; and they should not feel disturbed when they see beggars‍—that is to say, they should avoid a mind that is disturbed. Subhūti, these are the six things that bodhisattva great beings dwelling on the sixth level should avoid.

“Moreover, Subhūti, bodhisattva great beings dwelling on the seventh level should not do twenty things. If you ask what these twenty are, they should not grasp at a self, should not grasp at a being, should not grasp at an individual, and should not grasp at a person, they should not grasp at nihilism, and should not grasp at eternalism; they should not perceive signs, hold views about causes, be attached to name and form, be attached to the aggregates, be attached to the sensory elements, be attached to the sense fields, be attached to the three realms, be fixated on the three realms, rely on the three realms, or have the three realms as a foundation; and they should not be attached to the view of relying on the Buddha, be attached to the view of relying on the Dharma, be attached to the view of relying on the Saṅgha, be attached to the view of relying on ethical discipline, be discouraged by the fact that all phenomena are empty, or contradict emptiness. Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should not do.

“Therefore, there are also twenty things that they should perfect. If you ask what these twenty are, they are the completion of emptiness; the actualizing of signlessness; the understanding of wishlessness; the purity of the three spheres; compassion and pity for all beings; not feeling contempt [F.198.b] for those beings; the view of the sameness of all phenomena; the penetrating understanding of the principle of reality543 without giving rise to conceit because of that; tolerance for nonarising; knowledge of nonarising; the teaching about the single principle of all phenomena; the perfect elimination of ideation; the reversal of views; the reversal of afflictive mental states; the level of stilling and higher insight; a disciplined mind; a peaceful mind; unimpeded transcendental knowledge;544 understanding of the appropriate circumstances for loving kindness; going to any buddhafield at will; and the displaying of their identities to all.545 Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should perfect.

“Moreover, Subhūti, bodhisattva great beings who dwell on the eighth level should perfect four attributes. If you ask what these four are, they are comprehending the minds of all beings, playing with the extrasensory powers, seeing buddhafields and actualizing these buddhafields just as they have seen them, and venerating the buddhas along with definitive contemplation of the buddha bodies as they really are. Subhūti, these are the four attributes that bodhisattva great beings dwelling on the eighth level should perfect.

“Moreover, Subhūti, bodhisattva great beings dwelling on the eighth level should perfect four other attributes. If you ask what these four are, they are the knowledge of those of higher and lower acumen, refinement of a buddhafield, continuous absorption in illusion-like meditative stability, and intentionally taking rebirth in order to assume a body commensurate with the roots of virtue of beings. Subhūti, [F.199.a] these are the four other attributes that bodhisattva great beings dwelling on the eighth level should perfect.

“Moreover, Subhūti, bodhisattva great beings dwelling on the ninth level should perfect twelve attributes. If you ask what these twelve are, they are the acquisition of infinite aspirations and excellently accomplishing whatever aspirations they have; knowledge of the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; knowledge of expositions based on perfect inspired eloquence; excellence of the entry into the mother’s womb; excellence of family; excellence of class; excellence of clan; excellence of entourage; excellence of life; excellence of departure from home; excellence of the ornaments of the tree of enlightenment; and excellence of the completion of all good qualities. Subhūti, these are the twelve attributes that bodhisattva great beings dwelling on the ninth level should perfect.

“Moreover, Subhūti, bodhisattva great beings who dwell on the tenth level are said to be just tathāgatas.”

The Blessed One having said this, the venerable Subhūti then asked him, “Blessed Lord, for bodhisattva great beings who dwell on the first level, what is the refinement of sincere resolve and so on?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings correctly gather many roots of virtue [F.199.b] by developing the intention connected with all-aspect omniscience. This is the refinement of the sincere resolve of bodhisattva great beings.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of beneficial states, it is the bodhisattva great beings’ search for, and achievement of, the knowledge of the Great Vehicle for the sake of all beings. For bodhisattva great beings, this is the refinement of beneficial states.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the sameness of attitude with regard to all beings, it is the actualization of the four immeasurable attitudes‍—loving kindness, compassion, empathetic joy, and equanimity‍— by developing the intention connected with all-aspect omniscience. For bodhisattva great beings, this is the refinement of the sameness of attitude with regard to all beings.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of giving things away, it is the undertaking of acts of generosity for all beings without discrimination. For bodhisattva great beings, this is the refinement of giving things away.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the service to spiritual mentors, it is serving, respecting, honoring, and worshiping those spiritual mentors of bodhisattva great beings who encourage, establish, and secure them in all-aspect omniscience. For bodhisattva great beings, this is the refinement of the service to spiritual mentors.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the search for the Dharma, it is that by developing the intention connected with all-aspect omniscience, they search for the Dharma and do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. For bodhisattva great beings, this is the refinement of the search for [F.200.a] the Dharma.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of going forth to homelessness again and again, it is that throughout all their lives they avoid social intercourse, go forth to homelessness in the teaching of the tathāgatas, and indeed there is nothing at all that impedes them. For bodhisattva great beings, this is the refinement of going forth to homelessness again and again.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the wish for the body of a buddha, it is that, having seen the body of a buddha, they will never be separated from attentiveness to the buddhas until they attain all-aspect omniscience. For bodhisattva great beings, this is the refinement of the wish for the body of a buddha.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the exposition of the Dharma, it is that whether the tathāgatas are present or when they have passed into nirvāṇa, bodhisattva great beings teach beings the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous at the end, excellent in wording and excellent in meaning, distinct, complete, pure, refined, and about a holy life. That is to say, they correctly teach the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. For bodhisattva great beings, this is the refinement of the exposition of the Dharma.

“If, among them, you ask what, for bodhisattva great beings, is the refinement of the elimination of pride [F.200.b] and arrogance, it is that, on account of their elimination of pride and arrogance, they are never born in a lower-status family. For bodhisattva great beings, this is the refinement of the elimination of pride and arrogance.546

“If, among them, you ask what, for bodhisattva great beings, is the refinement of words of truth, it is that they do as they say. For bodhisattva great beings, this is the refinement of words of truth.

“Subhūti, these are the ten refinements of bodhisattva great beings who dwell on the first level.

“If, among them, you ask what, for bodhisattva great beings, is the purity of ethical discipline, it is not paying attention to the mindsets of the śrāvakas or pratyekabuddhas, and, besides that, not paying attention to disciplines that would lead to immorality and impede the way to enlightenment. For bodhisattva great beings, this is the purity of ethical discipline.

“If, among them, you ask what, for bodhisattva great beings, is gratitude and thankfulness, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, until saṃsāra has come to an end, they never squander any benefit done for them, however small, let alone a major one. For bodhisattva great beings, this is gratitude and thankfulness.

“If, among them, you ask what, for bodhisattva great beings, is being grounded in the power of tolerance, it is the absence of malice and inimical thoughts directed toward any being. For bodhisattva great beings, this is being grounded in the power of tolerance.

“If, among them, you ask what, for bodhisattva great beings, is the experience of delight and joy, it is that they bring all beings [F.201.a] to maturation in the three vehicles. For bodhisattva great beings, this is the experience of delight and joy.

“If, among them, you ask what, for bodhisattva great beings, is not forsaking any being, it is providing sanctuary to all beings. For bodhisattva great beings, this is not forsaking any being.

“If, among them, you ask what, for bodhisattva great beings, is the actualizing of great compassion, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, they think, ‘For the sake of each being I will remain among the denizens of the hells for eons numbering as many as the grains of sand of the river Gaṅgā, and until all beings are established in the transcendental knowledge of the buddhas, I will experience in these domains being cut, pierced, beaten, roasted, burned, and so on,’ all the while with delight and indefatigability for the sake of all beings. For bodhisattva great beings, this is the actualizing of great compassion.

“If, among them, you ask what, for bodhisattva great beings, is serving spiritual teachers and venerating them with faith, it is perceiving their spiritual teachers as buddhas. For bodhisattva great beings, this is serving spiritual teachers and venerating them with faith.

“If, among them, you ask what, for bodhisattva great beings, is striving and seeking for the perfections, it is that, in order to bring all beings to maturation, without doing anything else they search for the perfections, with no other activity. For bodhisattva great beings, this is striving and seeking for the perfections.547

“If, among them, [F.201.b] you ask what, for bodhisattva great beings, is the insatiable thirst for erudition, it is the insatiability of thinking, ‘I will retain in mind all that the blessed lord buddhas have taught in this world system and in the world systems of all the ten directions.’ For bodhisattva great beings, this is the insatiable thirst for erudition.

“If, among them, you ask what, for bodhisattva great beings, is the elucidation of the gift of the Dharma without expectations, it is that when bodhisattva great beings teach the Dharma, they do not hope even in the slightest for enlightenment through that gift of the Dharma. For bodhisattva great beings, this is the elucidation of the gift of the Dharma without expectations.

“If, among them, you ask what, for bodhisattva great beings, is the generation and dedication of the roots of virtue for the refinement of a buddhafield, it is the dedication, when purifying the roots of virtue for a buddhafield, of those roots of virtue with which they purify the fields of their own and others’ minds. For bodhisattva great beings, this is the generation and dedication of the roots of virtue for the refinement of a buddhafield.

“If, among them, you ask what, for bodhisattva great beings, is indefatigability in the face of the immeasurable cycles of rebirth, it is that they never tire until they perfect all-aspect omniscience with the support of those roots of virtue that are the roots of virtue that, when they are relied on, bring beings to maturation and refine a buddhafield. For bodhisattva great beings, this is indefatigability in the face of the immeasurable cycles of rebirth.

“If, among them, you ask what, [F.202.a] for bodhisattva great beings, is a sense of conscience and shame, it is spurning the mindsets of the śrāvakas and pratyekabuddhas. For bodhisattva great beings, this is a sense of conscience and shame.548

“If, among them, you ask what, for bodhisattva great beings, is the refusal to give up dwelling in a forest, it is going beyond the levels of the śrāvakas and the pratyekabuddhas. For bodhisattva great beings, this is the refusal to give up dwelling in a forest.

“If, among them, you ask what, for bodhisattva great beings, is the paucity of desires, it is that bodhisattva great beings do not have the desire even for enlightenment. For bodhisattva great beings, this is the paucity of desires.

“If, among them, you ask what, for bodhisattva great beings, is contentment, it is attaining all-aspect omniscience but without giving rise to conceit about it. For bodhisattva great beings, this is contentment.

“If, among them, you ask what, for bodhisattva great beings, is not forsaking the restrictions associated with asceticism, it is tolerance for establishing realization with respect to the profound phenomena. For bodhisattva great beings, this is not forsaking the restrictions associated with asceticism.

“If, among them, you ask what, for bodhisattva great beings, is not forsaking the training, it is being unwavering in the training. For bodhisattva great beings, this is not forsaking the training.

“If, among them, you ask what, for bodhisattva great beings, is spurning the desirable attributes of the senses, it is not setting their minds on the objects of the senses. For bodhisattva great beings, this is spurning the desirable attributes of the senses.

“If, among them, [F.202.b] you ask what, for bodhisattva great beings, is developing a mindset associated with nirvāṇa, it is not engaging in the conditioning of any phenomena.549 For bodhisattva great beings, this is developing a mindset associated with nirvāṇa.

“If, among them, you ask what, for bodhisattva great beings, is the forsaking of all property, it is not grasping any external or internal phenomena. For bodhisattva great beings, this is the forsaking of all property.

“If, among them, you ask what, for bodhisattva great beings, is undauntedness, it is that their minds do not dwell on states of consciousness. For bodhisattva great beings, this is undauntedness.

“If, among them, you ask what, for bodhisattva great beings, is disregard for all entities, it is that they do not pay attention to any entities. For bodhisattva great beings, this is disregard for all entities.550

“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with householders, it is that they proceed from buddhafield to buddhafield, take birth miraculously, have shaved heads, and wear saffron robes. For bodhisattva great beings, this is the avoidance of intimacy with householders.

“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with nuns, it is that they do not stay with a nun, even for the duration of a finger snap, and they do not have thoughts that thirst for them on that account. For bodhisattva great beings, this is the avoidance of intimacy with nuns.

“If, among them, [F.203.a] you ask what, for bodhisattva great beings, is the avoidance of being envious of families, in this regard, Subhūti, it is that bodhisattva great beings should think, ‘I should work for the happiness of all beings, and, given that these beings are happy on account of their own merits, I should not have thoughts of envy toward them.’551 For bodhisattva great beings, this is the avoidance of being envious of families.

“If, among them, you ask how bodhisattva great beings should avoid places of social intercourse, bodhisattva great beings should not frequent any places of social intercourse where śrāvakas or pratyekabuddhas are present, or where discussions might take place connected with them, or where their associated mindsets might arise. For bodhisattva great beings, this is the avoidance of places of social intercourse.

“If, among them, you ask how bodhisattva great beings should avoid malice, they provide no opportunity for thoughts of malice or harm, and no occasion for thinking about fighting or strife. For bodhisattva great beings, this is the avoidance of malice.

“If, among them, you ask what, for bodhisattva great beings, is the avoidance of self-praise, it is not observing internal or external phenomena.552 For bodhisattva great beings, this is the avoidance of self-praise.

“If, among them, you ask what, for bodhisattva great beings, [F.203.b] is the avoidance of disparaging others, it is not observing external phenomena. For bodhisattva great beings, this is the avoidance of disparaging others.

“If, among them, you ask how bodhisattva great beings should avoid the paths of the ten nonvirtuous actions, they avoid them since they should be avoided because they obstruct progress to the higher realms, not to mention to the path of the noble ones, and not to mention to unsurpassed, perfect, complete enlightenment. For bodhisattva great beings, this is the avoidance of the paths of the ten nonvirtuous actions.

“If, among them, you ask how bodhisattva great beings should avoid pride in being superior, they do not feel pride because they do not observe anything at all, let alone a superiority on account of which they would feel pride. For bodhisattva great beings, this is the avoidance of pride in being superior.

“If, among them, you ask how bodhisattva great beings should avoid haughtiness, they do not observe any entity with respect to which haughtiness might arise. For bodhisattva great beings, this is the avoidance of haughtiness.

“If, among them, you ask how bodhisattva great beings should avoid distorted views, they do not apprehend entities. For bodhisattva great beings, this is the avoidance of distorted views.

“If, among them, you ask how bodhisattva great beings should avoid being of two minds, it is because they see all phenomena free from doubts. For bodhisattva great beings, [F.204.a] this is the avoidance of being of two minds.553

“If, among them, you ask how bodhisattva great beings do not reject554 patience for desire, hatred, and delusion, it is because they do not observe desire, hatred, or delusion. For bodhisattva great beings, this is not rejecting patience for desire, hatred, and delusion.555

“If, among them, you ask what are the six attributes that should be perfected on the sixth level, they are the six perfections‍—that is to say, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be perfected. If you ask why, it is because, while abiding in these six perfections, the blessed lord buddhas, the śrāvakas, and the pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of objects of knowledge.556

“If you ask what are these five, they are the past, the future, the present, the inexpressible, and the unconditioned. So it is that bodhisattva great beings should perfect the six perfections.

“If, among them, you ask how bodhisattva great beings should avoid the six attributes, it is that they should avoid the mindset of the śrāvakas because it is not the path to enlightenment; they should avoid the mindset of the pratyekabuddhas because it is not the path to enlightenment; they should avoid a mind that has craving because it is not the path to enlightenment; they should not feel discouraged when they see beggars because it is not the path to enlightenment; they should not be unhappy on account of having renounced all material things because it is not the path to enlightenment; and that [F.204.b] from generating the first mind set on enlightenment they should undertake acts of generosity but should not be in a greedy state of mind557 because it is not the path to enlightenment. So it is that bodhisattva great beings should avoid these six attributes.558

“If, among them, you ask how bodhisattva great beings should not grasp at a self, it is because the self is absolutely nonexistent. If you ask how they should not grasp at a being, it is because a being is absolutely nonexistent. If you ask how they should not grasp at an individual, it is because an individual is absolutely nonexistent. If you ask how they should not grasp at a person, it is because a person is absolutely nonexistent.

“If, among them, you ask how bodhisattva great beings should not grasp at nihilism, it is because no phenomenon at all is annihilated since all phenomena have absolutely not arisen.

“If, among them, you ask how bodhisattva great beings should not grasp at eternalism, it is because any phenomenon that has not arisen is not eternal, nor is it annihilated.

“If, among them, you ask how bodhisattva great beings should not perceive signs, it is because defilement is absolutely nonexistent.

“If, among them, you ask how bodhisattva great beings should not hold views about causes, it is because they do not observe those views.

“If, among them, you ask how bodhisattva great beings should not be attached to name and form, it is because they do not observe that entity.

“If, among them, you ask how bodhisattva great beings should not be attached to the aggregates, it is because the aggregates are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the aggregates. [F.205.a]

“If, among them, you ask how bodhisattva great beings should not be attached to the sensory elements, it is because the sensory elements are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sensory elements.

“If, among them, you ask how bodhisattva great beings should not be attached to the sense fields, it is because the sense fields are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sense fields.

“If, among them, you ask how bodhisattva great beings should not be attached to the three realms, it is because their essential nature is nonexistent. So it is that bodhisattva great beings should not be attached to the three realms.

“If, among them, you ask how bodhisattva great beings should not be fixated on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not be fixated on the three realms.

“If, among them, you ask how bodhisattva great beings should not rely on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not rely on the three realms.

“If, among them, you ask how bodhisattva great beings should not have the three realms as a foundation, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not have the three realms as a foundation.

“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Buddha, it is because, by resorting to a view of the Buddha [F.205.b] they will not see the Buddha. So it is that bodhisattva great beings should not be attached to the view of relying on the Buddha.

“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Dharma, it is because, by resorting to a view of the Dharma they will not see the Dharma. So it is that bodhisattva great beings should not be attached to the view of relying on the Dharma.

“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Saṅgha, it is because, by resorting to a view of the Saṅgha they will not see the Saṅgha. So it is that bodhisattva great beings should not be attached to the view of relying on the Saṅgha.

“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on ethical discipline, it is because, by resorting to a view of ethical discipline, ethical discipline will not be purified. So it is that bodhisattva great beings should not be attached to the view of relying on ethical discipline.

“If, among them, you ask how bodhisattva great beings should not be discouraged by the fact that all phenomena are empty, it is because all phenomena are not empty of emptiness but empty of their own defining characteristics. So it is that bodhisattva great beings should not be discouraged by emptiness.

“If, among them, you ask how bodhisattva great beings should not contradict emptiness, it is because all phenomena are empty and therefore emptiness does not contradict emptiness. [F.206.a] So it is that bodhisattva great beings should not contradict emptiness.559

“If, among them, you ask how bodhisattva great beings should perfect emptiness, the perfection of the emptiness of its own defining characteristics is, for bodhisattva great beings, the perfection of emptiness.

“If, among them, you ask how bodhisattva great beings should actualize signlessness, it is because they do not pay attention to any signs.560

“If, among them, you ask how bodhisattva great beings understand wishlessness, it is that they do not engage the mind in any of the three realms.

“If, among them, you ask how bodhisattva great beings purify the three spheres, it is that they perfect the path of the ten virtuous actions.

“If, among them, you ask how bodhisattva great beings perfect compassion and pity for all beings, it is that they acquire great compassion.

“If, among them, you ask how bodhisattva great beings do not feel contempt for all beings, it is that they perfect loving kindness.

“If, among them, you ask what, for bodhisattva great beings, is the view of the sameness of all phenomena, it is that phenomena neither increase nor decrease.

“If, among them, you ask what, for bodhisattva great beings, is the penetrating understanding of the principle of reality, it is that even though they understand all phenomena in a single principle, there is no understanding.

“If, among them, you ask what, for bodhisattva great beings, is tolerance for nonarising, it is tolerance for all phenomena that are nonarising, not ceasing, [F.206.b] and not conditioned.

“If, among them, you ask what, for bodhisattva great beings, is knowledge of nonarising, it is the knowledge that name and form do not arise. For bodhisattva great beings, this is knowledge of nonarising.

“If, among them, you ask what, for bodhisattva great beings, is the teaching about the single principle of all phenomena, it is the absence of habitual ideas about duality.561 For bodhisattva great beings, this is the teaching about the single principle of all phenomena.

“If, among them, you ask what, for bodhisattva great beings, is the perfect elimination of ideation, it is the absence of conceptual thought with respect to all phenomena.

“If, among them, you ask what, for bodhisattva great beings, is the reversal of views, it is that they have abandoned the level of the śrāvakas and the level of the pratyekabuddhas.

“If, among them, you ask what, for bodhisattva great beings, is the reversal of afflictive mental states, it is that they have put an end to all the propensities for afflicted mental states that cause linking up.562

“If, among them, you ask what, for bodhisattva great beings, is the level of stilling and higher insight, it is the transcendental knowledge of one with all-aspect omniscience.

“If, among them, you ask what, for bodhisattva great beings, is a disciplined mind, it is feeling no delight for the three realms.

“If, among them, you ask what, for bodhisattva great beings, is a peaceful mind, it is when the six sense faculties are gathered in together.

“If, among them, you ask what, for bodhisattva great beings, is unimpeded transcendental knowledge, it is that they acquire the eye of the buddhas.

“If, among them, you ask what, for bodhisattva great beings, is understanding the appropriate circumstances for loving kindness, it is an equanimity with regard to the six sense fields.

“If, among them, you ask what, for bodhisattva great beings, is going to any buddhafield [F.207.a] at will, it is, without moving from any one buddhafield, being seen in all buddhafields.563

“If, among them, you ask what, for bodhisattva great beings, is the displaying of their identities to all, it is that they display to their respective entourages what they delight in––this or that identity as whatever is delightful.

“If, among them, you ask what, for bodhisattva great beings, is the comprehension of the minds of all beings, it is that with a single mind they cognize the minds and mental factors of all beings.

“If, among them, you ask what, for bodhisattva great beings, is playing with the extrasensory powers, it is playing with their extrasensory powers and moving from buddhafield to buddhafield in order to behold the buddhas, but not having any notion of a buddha.

“If, among them, you ask what, for bodhisattva great beings, is seeing buddhafields, it is that they may be present in one buddhafield and see inestimable buddhafields, but they do not have any notion of a buddhafield.

“If, among them, you ask what, for bodhisattva great beings, is the actualization of the buddhafields just as they have seen them, it is that they dwell on the level of a wheel-turning emperor, or a ruler of a great billionfold world system, but they renounce the great billionfold world system and give rise to no conceit about it.

“If, among them, you ask what, for bodhisattva great beings, is the veneration of the buddhas, it is that they venerate the Dharma in order to benefit all beings.

“If, among them, you ask what, for bodhisattva great beings, is the definitive contemplation of the buddha bodies as they really are, it is the definitive contemplation of the Dharma body as it really is.

“If, among them, you ask what, for bodhisattva great beings, is the knowledge of those with higher and lower acumen, it is maintaining the ten powers and knowing the perfection of the acumen of all beings. [F.207.b]

“If, among them, you ask what, for bodhisattva great beings, is the refinement of a buddhafield, it is the refinement of the minds of all beings by way of not apprehending anything.

“If, among them, you ask what, for bodhisattva great beings, is illusion-like meditative stability, it is that meditative stability by maintaining which bodhisattva great beings perform all the activities but without their minds engaging with any phenomenon.

“If, among them, you ask what, for bodhisattva great beings, is continuous meditative absorption, it is the meditative stability that has arisen from the maturation of bodhisattva great beings.564

“If, among them, you ask what, for bodhisattva great beings, is assuming a body commensurate with the roots of virtue that beings establish, it is bodhisattva great beings intentionally assuming a body commensurate with the maturation of beings.

“If, among them, you ask what, for bodhisattva great beings, is intentionally taking rebirth, it is in order to bring beings to maturation.565

“If, among them, you ask how it is that whatever aspirations bodhisattva great beings have, they excellently accomplish them, here, because bodhisattva great beings have perfected the six perfections there is an excellent accomplishment of whatever aspirations they have.

“If, among them, you ask how bodhisattva great beings comprehend the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that are to be known, it is that they comprehend them by means of the exact knowledge of lexical [F.208.a] explanations.

“If, among them, you ask how it is that bodhisattva great beings understand the expositions based on perfect inspired eloquence that are to be known, they comprehend them with their exact knowledge of inspired eloquence.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of the entry into the mother’s womb, here, it is that bodhisattva great beings are born miraculously in all their lives. For bodhisattva great beings, this is the excellence of the entry into the mother’s womb.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of family, it is that bodhisattva great beings are born into great families. For bodhisattva great beings, this is the excellence of family.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of class, it is that bodhisattva great beings are born in a great and lofty royal family or in a great and lofty priestly family. For bodhisattva great beings, this is the excellence of class.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of clan, it is that bodhisattva great beings are born into the families in which bodhisattva great beings of the past have appeared. For bodhisattva great beings, this is the excellence of clan.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of entourage, it is that bodhisattva great beings have established beings in enlightenment and have just an entourage of bodhisattvas. For bodhisattva great beings, this is [F.208.b] the excellence of entourage.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of life, it is that immediately after their birth, bodhisattva great beings fill the world systems with their effulgence, causing them to shake in six ways. For bodhisattva great beings, this is the excellence of life.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of departure from home, it is that bodhisattva great beings leave home along with many one hundred thousand hundred million billion beings in order to become those who have gone forth to homelessness, and that those beings also become assured566 in the three vehicles. For bodhisattva great beings, this is the excellence of departure from home.

“If, among them, you ask what, for bodhisattva great beings, is the excellence of the ornaments of the tree of enlightenment, it is that the roots of the tree of enlightenment of bodhisattva great beings are made of gold, the trunk is made of beryl, the branches are made of the seven precious things, and the leaves are made of everything precious, while the fragrance of that tree and its exquisite radiance extensively permeate infinite world systems. For bodhisattva great beings, this is the excellence of the ornaments of the tree of enlightenment.

“If, among them, you ask what, for bodhisattva great beings, is the perfect excellence of the completion of all good qualities, it is that the buddhafields of bodhisattva great beings are pure and the beings they are to bring to maturation are pure. For bodhisattva great beings, this is the perfect excellence of the completion of all good qualities.567 [F.209.a]

“If, among them, you ask how it is that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas, it is on account of all the perfections that bodhisattva great beings have perfected, and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, the transcendental knowledge of an all-aspect omniscient one, the elimination of all the propensities for afflicted mental states that cause linking up, great compassion, and all the attributes of the buddhas that they have perfected. So it is, Subhūti, that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas.

“Subhūti, if, among them, you ask what the ten levels of bodhisattva great beings are, Subhūti, here, when bodhisattva great beings who are expert in skillful means practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent [F.209.b] nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, practice the dhāraṇī gateways, practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas, they transcend the level of bright insight, transcend the level of the spiritual family, transcend the eighth level, transcend the level of insight, transcend the level of attenuated refinement, transcend the level of no attachment, transcend the level of the realization of achievement,568 transcend the level of the śrāvakas, [F.210.a] transcend the level of the pratyekabuddhas, and transcend the level of the bodhisattvas. Subhūti, bodhisattva great beings, having thus transcended those nine levels, stand on the level of a buddha. Subhūti, these are the ten levels of bodhisattva great beings. You should know it is in this way, Subhūti, that bodhisattva great beings enter perfectly into the Great Vehicle. [B15]

“Subhūti, in regard to what you have asked‍—‘From where does this Great Vehicle go forth?’‍—by way of not apprehending anything it will attain emancipation from the three realms and rest in all-aspect omniscience.569 If you ask why, Subhūti, it is because both that which is the Great Vehicle and that which is all-aspect omniscience are neither conjoined nor disjoined, do not have a form, cannot be pointed out, and are not impeded. That is to say, they thus have the single intrinsic defining characteristic of having no intrinsic defining characteristic.

“If you ask why, Subhūti, it is because phenomena that have no intrinsic defining characteristics do not attain emancipation, will not attain emancipation, and have not attained emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the real nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the very limit of reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.210.b] the realm of the inconceivable to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of space to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of the exhaustion of desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of renunciation570 to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of freedom from desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of cessation to attain emancipation.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of physical forms to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of perceptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of formative predispositions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of consciousness to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of physical forms does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of perceptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness [F.211.a] of formative predispositions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, it is because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the eyes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the ears to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the nose to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the tongue to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the body to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the mental faculty to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of the eyes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the ears does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the nose does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the tongue does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.211.b] The emptiness of the body does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of the mental faculty does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, it is because the eyes are empty of the eyes, because the ears are empty of the ears, because the nose is empty of the nose, because the tongue is empty of the tongue, because the body is empty of the body, and because the mental faculty is empty of the mental faculty.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sights to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sounds to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of odors to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tastes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tangibles to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental phenomena to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of sights does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of sounds does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of odors does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tastes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tangibles [F.212.a] does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, it is because sights are empty of sights, because sounds are empty of sounds, because odors are empty of odors, because tastes are empty of tastes, because tangibles are empty of tangibles, and because mental phenomena are empty of mental phenomena.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visual consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of auditory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of olfactory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of gustatory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tactile consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental consciousness to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of visual consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of auditory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of olfactory consciousness does not attain emancipation from the three realms and does not rest [F.212.b] in all-aspect omniscience. The emptiness of gustatory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tactile consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, because auditory consciousness is empty of auditory consciousness, because olfactory consciousness is empty of olfactory consciousness, because gustatory consciousness is empty of gustatory consciousness, because tactile consciousness is empty of tactile consciousness, and because mental consciousness is empty of mental consciousness.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mentally compounded sensory contact to attain emancipation.

“If you ask [F.213.a] why, Subhūti, it is because the emptiness of visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, because aurally compounded sensory contact is empty of aurally compounded sensory contact, because nasally compounded sensory contact is empty of nasally compounded sensory contact, because lingually compounded sensory contact is empty of lingually compounded sensory contact, because corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and because mentally compounded sensory contact is empty of mentally compounded sensory contact.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply [F.213.b] want the emptiness of feelings conditioned by nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by mentally compounded sensory contact to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of feelings conditioned by visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of feelings conditioned by mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, because feelings [F.214.a] conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a dream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an illusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a mirage to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an echo to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an optical aberration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a magical display of the tathāgatas to attain emancipation.

“If you ask why, Subhūti, it is because a dream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An illusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A mirage does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An echo does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An optical aberration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.214.b] And a magical display of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because dreams are empty of dreams, because illusions are empty of illusions, because mirages are empty of mirages, because echoes are empty of echoes, because optical aberrations are empty of optical aberrations, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of generosity to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of ethical discipline to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of tolerance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of perseverance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of meditative concentration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of wisdom to attain emancipation.

“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of ethical discipline does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of tolerance does not attain emancipation from the three realms and [F.215.a] does not rest in all-aspect omniscience. The essential nature of the perfection of perseverance does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of meditative concentration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the perfection of wisdom does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity is empty of the essential nature of the perfection of generosity, because the essential nature of the perfection of ethical discipline is empty of the essential nature of the perfection of ethical discipline, because the essential nature of the perfection of tolerance is empty of the essential nature of the perfection of tolerance, because the essential nature of the perfection of perseverance is empty of the essential nature of the perfection of perseverance, because the essential nature of the perfection of meditative concentration is empty of the essential nature of the perfection of meditative concentration, and because the essential nature of the perfection of wisdom is empty of the essential nature of the perfection of wisdom.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external and internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.215.b] the emptiness of emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of great extent to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of ultimate reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of conditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of unconditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the unlimited to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which has neither beginning nor end to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonexclusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of inherent nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of all phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of intrinsic defining characteristics to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which cannot be apprehended to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonentities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics [F.216.a] to attain emancipation simply want the emptiness of essential nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of an essential nature of nonentities to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external and internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of great extent does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of ultimate reality does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of conditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of unconditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the unlimited does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which has neither beginning nor end does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonexclusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of inherent nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness [F.216.b] of all phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of intrinsic defining characteristics does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which cannot be apprehended does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of essential nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of an essential nature of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, because the emptiness of external phenomena is empty of the emptiness of external phenomena, because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, because the emptiness of emptiness is empty of the emptiness of emptiness, because the emptiness of great extent is empty of the emptiness of great extent, because the emptiness of ultimate reality is empty of the emptiness of ultimate reality, because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, because the emptiness of the unlimited is empty of the emptiness of the unlimited, because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, because the emptiness of nonexclusion is empty of the emptiness of nonexclusion, because the emptiness of inherent nature is empty of the emptiness of inherent nature, because the emptiness of all phenomena is empty of the emptiness of all phenomena, because the emptiness of intrinsic defining characteristics [F.217.a] is empty of the emptiness of intrinsic defining characteristics, because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, because the emptiness of nonentities is empty of the emptiness of nonentities, because the emptiness of essential nature is empty of the emptiness of essential nature, and because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the applications of mindfulness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the correct exertions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the supports for miraculous ability to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the faculties to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the branches of enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the noble eightfold path to attain emancipation.

“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the correct exertions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of [F.217.b] the supports for miraculous ability does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the faculties does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the branches of enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the noble eightfold path does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of the essential nature of the applications of mindfulness, because the essential nature of the correct exertions is empty of the essential nature of the correct exertions, because the essential nature of the supports for miraculous ability is empty of the essential nature of the supports for miraculous ability, because the essential nature of the faculties is empty of the essential nature of the faculties, because the essential nature of the powers is empty of the essential nature of the powers, because the essential nature of the branches of enlightenment is empty of the essential nature of the branches of enlightenment, and because the essential nature of the noble eightfold path is empty of the essential nature of the noble eightfold path.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the truths of the noble ones to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative concentrations to attain emancipation. Subhūti, [F.218.a] those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the immeasurable attitudes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the formless absorptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the liberations to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the serial steps of meditative absorption to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want signlessness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want wishlessness to attain emancipation.

“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative concentrations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the immeasurable attitudes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the formless absorptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the liberations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the serial steps of meditative absorption does not attain emancipation from the three realms [F.218.b] and does not rest in all-aspect omniscience. The essential nature of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of signlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of wishlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones is empty of the essential nature of the truths of the noble ones, because the essential nature of the meditative concentrations is empty of the essential nature of the meditative concentrations, because the essential nature of the immeasurable attitudes is empty of the essential nature of the immeasurable attitudes, because the essential nature of the formless absorptions is empty of the essential nature of the formless absorptions, because the essential nature of the liberations is empty of the essential nature of the liberations, because the essential nature of the serial steps of meditative absorption is empty of the essential nature of the serial steps of meditative absorption, because the essential nature of emptiness is empty of the essential nature of emptiness, because the essential nature of signlessness is empty of the essential nature of signlessness, and because the essential nature of wishlessness is empty of the essential nature of wishlessness.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the extrasensory powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative stabilities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the dhāraṇī gateways to attain emancipation. [F.219.a]

“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative stabilities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the dhāraṇī gateways does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers is empty of the essential nature of the extrasensory powers, because the essential nature of the meditative stabilities is empty of the essential nature of the meditative stabilities, and because the essential nature of the dhāraṇī gateways is empty of the essential nature of the dhāraṇī gateways.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the ten powers of the tathāgatas to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four fearlessnesses to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four kinds of exact knowledge to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the eighteen distinct qualities of the buddhas to attain emancipation.

“If you ask why, Subhūti, it is because the essential nature of the ten powers of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the fearlessnesses does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the four kinds of exact knowledge does not attain emancipation from the three realms and [F.219.b] does not rest in all-aspect omniscience. The essential nature of the eighteen distinct qualities of the buddhas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of a power of the tathāgatas is empty of the essential nature of a power of the tathāgatas, because the essential nature of a fearlessness is empty of the essential nature of a fearlessness; because the essential nature of a kind of exact knowledge is empty of the essential nature of a kind of exact knowledge; and because the essential nature of a distinct quality of the buddhas is empty of the essential nature of a distinct quality of the buddhas.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an arhat whose contaminants have ceased to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a pratyekabuddha to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a bodhisattva to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a tathāgata, arhat, perfectly complete buddha to attain emancipation.571

“If you ask why, Subhūti, it is because an arhat whose contaminants have ceased does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A pratyekabuddha does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A bodhisattva does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And a tathāgata, arhat, perfectly complete buddha does not attain emancipation from [F.220.a] the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha, because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and because the essential nature of a tathāgata is empty of the essential nature of a tathāgata.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of having entered the stream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of once-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of non-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want arhatship to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want individual enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the knowledge of the aspects of the path to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want all-aspect omniscience to attain emancipation.

“If you ask why, Subhūti, it is because the fruit of having entered the stream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The fruit of once-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.220.b] The fruit of non-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Arhatship does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Individual enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The knowledge of the aspects of the path does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And all-aspect omniscience does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the essential nature of the fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, because the essential nature of the fruit of once-returner is empty of the essential nature of the fruit of once-returner, because the essential nature of the fruit of non-returner is empty of the essential nature of the fruit of non-returner, because the essential nature of arhatship is empty of the essential nature of arhatship, because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment, because the essential nature of the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and because the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a name to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a sign to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a symbol to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.221.a] a conventional expression to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a designation to attain emancipation.

“If you ask why, Subhūti, it is because the emptiness of a name does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a sign does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a symbol does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a conventional expression does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a designation does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because the emptiness of a name is empty of the essential nature of the emptiness of a name, because the emptiness of a sign is empty of the essential nature of the emptiness of a sign, because the emptiness of a symbol is empty of the essential nature of the emptiness of a symbol, because the emptiness of a conventional expression is empty of the essential nature of the emptiness of a conventional expression, and because the emptiness of a designation is empty of the essential nature of the emptiness of a designation.

“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonarising to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonceasing to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nondefilement to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonpurification to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation [F.221.b] simply want nonconditioning to attain emancipation.

“If you ask why, Subhūti, it is because the essential nature of nonarising does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonceasing does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nondefilement does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonpurification does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of nonconditioning does not attain emancipation from the three realms and does not rest in all-aspect omniscience.

“If you ask why, Subhūti, it is because nonarising is empty of the essential nature of nonarising, because nonceasing is empty of the essential nature of nonceasing, because nondefilement is empty of the essential nature of nondefilement, because nonpurification is empty of the essential nature of nonpurification, and because nonconditioning is empty of the essential nature of nonconditioning.

“Thus, Subhūti, because of these reasons you should know that the Great Vehicle does attain emancipation from the three realms and does rest in all-aspect omniscience––and that rest is immovable.572

“Subhūti, you have asked, ‘Lord, where does this Great Vehicle come to rest?’ This Great Vehicle will not come to rest anywhere. If you ask why, it is because all phenomena are not at rest because a resting place cannot be apprehended. Thus, Subhūti, [F.222.a] this Great Vehicle is at rest by way of not resting.

“Subhūti, just as the realm of phenomena is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the real nature is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the very limit of reality is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the realm of the inconceivable is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest.

“If you ask why, Subhūti, it is because in the essential nature of the realm of phenomena there is neither rest nor no rest, in the essential nature of the true nature there is neither rest nor no rest, in the essential nature of the very limit of reality there is neither rest nor no rest, and in the essential nature of the realm of the inconceivable there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the realm of phenomena is empty of the essential nature of the realm of phenomena, because the real nature is empty of the essential nature of the real nature, because the very limit of reality is empty of the essential nature of the very limit of reality, and because the realm of the inconceivable is empty of the essential nature of the realm of the inconceivable.

“Subhūti, just as the realm of space neither rests nor does not rest, [F.222.b] similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the exhaustion of desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the renunciation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of freedom from desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of cessation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the realm of space there is neither rest nor no rest, in the essential nature of the realm of the exhaustion of desire there is neither rest nor no rest, in the essential nature of the realm of renunciation there is neither rest nor no rest, in the essential nature of the realm of freedom from desire there is neither rest nor no rest, and in the essential nature of the realm of cessation there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the realm of space is empty of the essential nature of the realm of space, because the realm of the exhaustion of desire is empty of the essential nature of the realm of the exhaustion of desire, because the realm of renunciation is empty of the essential nature of the realm of renunciation, [F.223.a] because the realm of freedom from desire is empty of the essential nature of the realm of freedom from desire, and because the realm of cessation is empty of the essential nature of the realm of cessation. [B16]

“Subhūti, just as the emptiness of physical forms neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of perceptions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of formative predispositions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of physical forms there is neither rest nor no rest, in the essential nature of the realm of feelings there is neither rest nor no rest, in the essential nature of the realm of perception there is neither rest nor no rest, in the essential nature of formative predispositions there is neither rest nor no rest, and in the essential nature of consciousness there is neither rest nor no rest.

“If you ask why, Subhūti, it is [F.223.b] because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.

“Subhūti, just as the emptiness of the eyes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the ears neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the nose neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the tongue neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the body neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of the mental faculty neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the eyes there is neither rest nor no rest, in the essential nature of the ears there is neither rest nor no rest, in the essential nature of the nose there is neither rest nor no rest, in the essential nature of the tongue there is neither rest nor no rest, in the essential nature of the body [F.224.a] there is neither rest nor no rest, and in the essential nature of the mental faculty there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the eyes are empty of the eyes, because the ears are empty of the ears, because the nose is empty of the nose, because the tongue is empty of the tongue, because the body is empty of the body, and because the mental faculty is empty of the mental faculty.

“Subhūti, just as the emptiness of sights neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of sounds neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of odors neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tastes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tangibles neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of sights there is neither rest nor no rest, in the essential nature of sounds there is neither rest nor no rest, in the essential nature of odors there is neither rest nor no rest, in the essential nature of tastes [F.224.b] there is neither rest nor no rest, in the essential nature of tangibles there is neither rest nor no rest, and in the essential nature of mental phenomena there is neither rest nor no rest.

“If you ask why, Subhūti, it is because sights are empty of sights, because sounds are empty of sounds, because odors are empty of odors, because tastes are empty of tastes, because tangibles are empty of tangibles, and because mental phenomena are empty of mental phenomena.

“Subhūti, just as the emptiness of visual consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of auditory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of olfactory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of gustatory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tactile consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, [F.225.a] it is because in the essential nature of visual consciousness there is neither rest nor no rest, in the essential nature of auditory consciousness there is neither rest nor no rest, in the essential nature of olfactory consciousness there is neither rest nor no rest, in the essential nature of gustatory consciousness there is neither rest nor no rest, in the essential nature of tactile consciousness there is neither rest nor no rest, and in the essential nature of mental consciousness there is neither rest nor no rest.

“If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, because auditory consciousness is empty of auditory consciousness, because olfactory consciousness is empty of olfactory consciousness, because gustatory consciousness is empty of gustatory consciousness, because tactile consciousness is empty of tactile consciousness, and because mental consciousness is empty of mental consciousness.

“Subhūti, just as the emptiness of visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of lingually compounded sensory contact neither rests [F.225.b] nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mentally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of visually compounded sensory contact there is neither rest nor no rest, in the essential nature of aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of mentally compounded sensory contact there is neither rest nor no rest.

“If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, because aurally compounded sensory contact is empty of aurally compounded sensory contact, because nasally compounded sensory contact is empty of nasally compounded sensory contact, because lingually compounded sensory contact is empty of lingually compounded sensory contact, because corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and because mentally compounded sensory contact is empty of mentally compounded sensory contact.

“Subhūti, just as the emptiness of feelings conditioned by visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as [F.226.a] the emptiness of feelings conditioned by aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by lingually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of feelings conditioned by mentally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of feelings conditioned by visually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of feelings conditioned by mentally compounded sensory contact [F.226.b] there is neither rest nor no rest.

“If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.

“Subhūti, just as a dream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an illusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a mirage neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an echo neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, [F.227.a] just as an optical aberration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a reflection neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a magical display of the tathāgatas neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of a dream there is neither rest nor no rest, in the essential nature of an illusion there is neither rest nor no rest, in the essential nature of a mirage there is neither rest nor no rest, in the essential nature of an echo there is neither rest nor no rest, in the essential nature of an optical aberration there is neither rest nor no rest, in the essential nature of a reflection there is neither rest nor no rest, and in the essential nature of a magical display of the tathāgatas there is neither rest nor no rest.

“If you ask why, Subhūti, it is because dreams are empty of dreams, because illusions are empty of illusions, because mirages are empty of mirages, because echoes are empty of echoes, because optical aberrations are empty of optical aberrations, because reflections are empty of reflections, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.

“Subhūti, just as the perfection of generosity neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection [F.227.b] of ethical discipline neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of tolerance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of perseverance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of meditative concentration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the perfection of wisdom neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the perfection of generosity there is neither rest nor no rest, in the essential nature of the perfection of ethical discipline there is neither rest nor no rest, in the essential nature of the perfection of tolerance there is neither rest nor no rest, in the essential nature of the perfection of perseverance there is neither rest nor no rest, in the essential nature of the perfection of meditative concentration there is neither rest nor no rest, and in the essential nature of the perfection of wisdom there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the perfection of generosity is empty of the perfection of generosity, because the perfection of ethical discipline is empty of [F.228.a] the perfection of ethical discipline, because the perfection of tolerance is empty of the perfection of tolerance, because the perfection of perseverance is empty of the perfection of perseverance, because the perfection of meditative concentration is empty of the perfection of meditative concentration, and because the perfection of wisdom is empty of the perfection of wisdom.

“Subhūti, just as the emptiness of internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external and internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of emptiness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of great extent neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of ultimate reality neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of conditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle [F.228.b] does not rest, nor does it not rest. Subhūti, just as the emptiness of unconditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the unlimited neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which has neither beginning nor end neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nonexclusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of inherent nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of all phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of intrinsic defining characteristics neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which cannot be apprehended neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, [F.229.a] nor does it not rest. Subhūti, just as the emptiness of nonentities neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of essential nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of an essential nature of nonentities neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the emptiness of internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external and internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of emptiness there is neither rest nor no rest, in the essential nature of the emptiness of great extent there is neither rest nor no rest, in the essential nature of the emptiness of ultimate reality there is neither rest nor no rest, in the essential nature of the emptiness of conditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of unconditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of the unlimited there is neither rest nor no rest, in the essential nature of the emptiness of that which has neither beginning nor end there is neither rest nor no rest, in the essential nature of the emptiness of nonexclusion there is neither rest nor no rest, in the essential nature of the emptiness of inherent nature there is neither rest nor no rest, in the essential nature of the emptiness of all phenomena there is neither rest nor no rest, in [F.229.b] the essential nature of the emptiness of intrinsic defining characteristics there is neither rest nor no rest, in the essential nature of the emptiness of that which cannot be apprehended there is neither rest nor no rest, in the essential nature of the emptiness of nonentities there is neither rest nor no rest, in the essential nature of the emptiness of essential nature there is neither rest nor no rest, and in the essential nature of the emptiness of an essential nature of nonentities there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, because the emptiness of external phenomena is empty of the emptiness of external phenomena, because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, because the emptiness of emptiness is empty of the emptiness of emptiness, because the emptiness of great extent is empty of the emptiness of great extent, because the emptiness of ultimate reality is empty of the emptiness of ultimate reality, because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, because the emptiness of the unlimited is empty of the emptiness of the unlimited, because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, because the emptiness of nonexclusion is empty of the emptiness of nonexclusion, because the emptiness of inherent nature is empty of the emptiness of inherent nature, because the emptiness of all phenomena is empty of the emptiness of all phenomena, because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, because the emptiness of nonentities is empty of the emptiness of nonentities, because the emptiness of essential nature is empty of the emptiness of essential nature, and because the emptiness [F.230.a] of the essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.

“Subhūti, just as the essential nature of the applications of mindfulness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the correct exertions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the supports for miraculous ability neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the faculties neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the powers neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the branches of enlightenment neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the essential nature of the noble eightfold path neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the applications of mindfulness there is neither rest nor no rest, [F.230.b] in the essential nature of the correct exertions there is neither rest nor no rest, in the essential nature of the supports for miraculous ability there is neither rest nor no rest, in the essential nature of the faculties there is neither rest nor no rest, in the essential nature of the powers there is neither rest nor no rest, in the essential nature of the branches of enlightenment there is neither rest nor no rest, and in the essential nature of the noble eightfold path there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the applications of mindfulness are empty of the applications of mindfulness, because the correct exertions are empty of the correct exertions, because the supports for miraculous ability are empty of the supports for miraculous ability, because the faculties are empty of the faculties, because the powers are empty of the powers; because the branches of enlightenment are empty of the branches of enlightenment, and because the noble eightfold path is empty of the noble eightfold path.

“Subhūti, just as the truths of the noble ones neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative concentrations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the immeasurable attitudes neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the formless absorptions neither rest [F.231.a] nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the liberations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the serial steps of meditative absorption neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness, the signlessness, and the wishlessness gateways to liberation neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the extrasensory powers neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative stabilities neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the dhāraṇī gateways neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the truths of the noble ones there is neither rest nor no rest, in the essential nature of the meditative concentrations there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the formless [F.231.b] absorptions there is neither rest nor no rest, in the essential nature of the eight liberations there is neither rest nor no rest, in the essential nature of the nine serial steps of meditative absorption there is neither rest nor no rest, in the essential nature of the emptiness, the signlessness, and the wishlessness gateways to liberation there is neither rest nor no rest, in the essential nature of the extrasensory powers there is neither rest nor no rest, in the essential nature of the meditative stabilities there is neither rest nor no rest, and in the essential nature of the dhāraṇī gateways there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the truths of the noble ones are empty of the truths of the noble ones, because the meditative concentrations are empty of the meditative concentrations, because the immeasurable attitudes are empty of the immeasurable attitudes, because the formless absorptions are empty of the formless absorptions, because the liberations are empty of the liberations, because the serial steps of meditative absorption are empty of the serial steps of meditative absorption, because emptiness is empty of emptiness, because signlessness is empty of signlessness, because wishlessness is empty of wishlessness, because the extrasensory powers are empty of the extrasensory powers, because the meditative stabilities are empty of the meditative stabilities, and because the dhāraṇī gateways are empty of the dhāraṇī gateways.

“Subhūti, just as the ten powers of the tathāgatas neither rest nor do not [F.232.a] rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four fearlessnesses neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four kinds of exact knowledge neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as great compassion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the eighteen distinct qualities of the buddhas neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the ten powers of the tathāgatas there is neither rest nor no rest, in the essential nature of the fearlessnesses there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the kinds of exact knowledge there is neither rest nor no rest, in the essential nature of great compassion there is neither rest nor no rest, and in the essential nature of the eighteen distinct qualities of the buddhas there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, because the four fearlessnesses are empty of the four fearlessnesses, because the four kinds of exact knowledge are empty of the four kinds of exact knowledge, because [F.232.b] great compassion is empty of great compassion, and because the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas.

“Subhūti, just as an arhat whose contaminants have ceased neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a pratyekabuddha neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of an arhat there is neither rest nor no rest, and in the essential nature of a pratyekabuddha there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha.

“Subhūti, just as a bodhisattva neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a tathāgata, arhat, perfectly complete buddha neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of a bodhisattva there is neither rest nor no rest, and in the essential nature of a tathāgata there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and because the essential nature of a tathāgata is empty of the essential nature [F.233.a] of a tathāgata.

“Subhūti, just as the fruit of having entered the stream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of once-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of non-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as arhatship neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as individual enlightenment neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the fruit of having entered the stream there is neither rest nor no rest, in the essential nature of the fruit of once-returner there is neither rest nor no rest, in the essential nature of the fruit of non-returner there is neither rest nor no rest, in the essential nature of arhatship there is neither rest nor no rest, and in the essential nature of individual enlightenment there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of the fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, because the essential nature of the fruit of once-returner is empty of the essential nature of [F.233.b] the fruit of once-returner, because the essential nature of the fruit of non-returner is empty of the essential nature of the fruit of non-returner, because the essential nature of arhatship is empty of the essential nature of arhatship, and because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment.

“Subhūti, just as the knowledge of the aspects of the path neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as all-aspect omniscience neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of the knowledge of the aspects of the path there is neither rest nor no rest, and in the essential nature of all-aspect omniscience there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and because the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.

“Subhūti, just as a name neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a sign neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a symbol neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, [F.234.a] just as a conventional expression neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a designation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of a name there is neither rest nor no rest, in the essential nature of a sign there is neither rest nor no rest, in the essential nature of a symbol there is neither rest nor no rest, in the essential nature of a conventional expression there is neither rest nor no rest, and in the essential nature of a designation there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of a name is empty of the essential nature of a name, because the essential nature of a sign is empty of the essential nature of a sign, because the essential nature of a symbol is empty of the essential nature of a symbol, because the essential nature of a conventional expression is empty of the essential nature of a conventional expression, and because the essential nature of a designation is empty of the essential nature of a designation.

“Subhūti, just as nonarising neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nonceasing neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nondefilement neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it [F.234.b] not rest. And, Subhūti, just as nonpurification neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, it is because in the essential nature of nonarising there is neither rest nor no rest, in the essential nature of nonceasing there is neither rest nor no rest, in the essential nature of nondefilement there is neither rest nor no rest, and in the essential nature of nonpurification there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of nonarising is empty of the essential nature of nonarising, because the essential nature of nonceasing is empty of the essential nature of nonceasing, because the essential nature of nondefilement is empty of the essential nature of nondefilement, and because the essential nature of nonpurification is empty of the essential nature of nonpurification.

“Subhūti, just as nonconditioning neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.

“If you ask why, Subhūti, in the essential nature of nonconditioning there is neither rest nor no rest.

“If you ask why, Subhūti, it is because the essential nature of nonconditioning is empty of the essential nature of nonconditioning. [B17]

“Thus, Subhūti, because of these reasons, since this Great Vehicle rests by way of not resting and since it is immovable, it will not come to rest anywhere.573

“Subhūti, you have asked, [F.235.a] ‘Who will go forth in this vehicle?’ No one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those phenomena––that which is this vehicle, those who would attain emancipation, that by which they would attain emancipation, and that from which they would attain emancipation––do not exist and are not apprehended. Since all phenomena thus do not exist and are not apprehended, what phenomenon would attain emancipation by means of what phenomenon?

“If you ask why, Subhūti, since they are beyond limits574 because the self is utterly pure, a being is utterly pure, a life form is utterly pure, a living being is utterly pure, a life is utterly pure, an individual is utterly pure, a person is utterly pure, one born of Manu is utterly pure, a child of Manu is utterly pure, an agent is utterly pure, an experiencer is utterly pure, a knower is utterly pure, and a viewer is utterly pure, therefore the self cannot be apprehended, a being cannot be apprehended, a life form cannot be apprehended, a living being cannot be apprehended, a life cannot be apprehended, an individual cannot be apprehended, a person cannot be apprehended, one born of Manu cannot be apprehended, a child of Manu cannot be apprehended, an agent cannot be apprehended, an experiencer cannot be apprehended, a knower cannot be apprehended, and a viewer cannot be apprehended.

“The realm of phenomena cannot be apprehended because of utter purity, the real nature cannot be apprehended because of utter purity, the very limit of reality cannot be apprehended because of utter purity, and the realm of the inconceivable cannot be apprehended because of [F.235.b] utter purity. The aggregates cannot be apprehended because of utter purity, the sensory elements cannot be apprehended because of utter purity, the sense fields cannot be apprehended because of utter purity, and dependent origination cannot be apprehended because of utter purity. The perfection of generosity cannot be apprehended because of utter purity, the perfection of ethical discipline cannot be apprehended because of utter purity, the perfection of tolerance cannot be apprehended because of utter purity, the perfection of perseverance cannot be apprehended because of utter purity, the perfection of meditative concentration cannot be apprehended because of utter purity, and the perfection of wisdom cannot be apprehended because of utter purity.

“The emptiness of internal phenomena cannot be apprehended because of utter purity, the emptiness of external phenomena cannot be apprehended because of utter purity, the emptiness of external and internal phenomena cannot be apprehended because of utter purity, the emptiness of emptiness cannot be apprehended because of utter purity, the emptiness of great extent cannot be apprehended because of utter purity, the emptiness of ultimate reality cannot be apprehended because of utter purity, the emptiness of conditioned phenomena cannot be apprehended because of utter purity, the emptiness of unconditioned phenomena cannot be apprehended because of utter purity, the emptiness of the unlimited cannot be apprehended because of utter purity, the emptiness of that which has neither beginning nor end cannot be apprehended because of utter purity, the emptiness of nonexclusion cannot be apprehended because of utter purity, the emptiness of inherent nature cannot be apprehended [F.236.a] because of utter purity, the emptiness of all phenomena cannot be apprehended because of utter purity, the emptiness of intrinsic defining characteristics cannot be apprehended because of utter purity, the emptiness of that which cannot be apprehended cannot be apprehended because of utter purity, the emptiness of nonentities cannot be apprehended because of utter purity, the emptiness of essential nature cannot be apprehended because of utter purity, and the emptiness of an essential nature of nonentities cannot be apprehended because of utter purity.

“The applications of mindfulness cannot be apprehended because of utter purity, the correct exertions cannot be apprehended because of utter purity, the supports for miraculous ability cannot be apprehended because of utter purity, the faculties cannot be apprehended because of utter purity, the powers cannot be apprehended because of utter purity, the branches of enlightenment cannot be apprehended because of utter purity, and the noble eightfold path cannot be apprehended because of utter purity.

“The truths of the noble ones cannot be apprehended because of utter purity, the meditative concentrations cannot be apprehended because of utter purity, the immeasurable attitudes cannot be apprehended because of utter purity, the formless absorptions cannot be apprehended because of utter purity, the liberations cannot be apprehended because of utter purity, the serial steps of meditative absorption cannot be apprehended because of utter purity, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended because of utter purity, the extrasensory powers cannot be apprehended [F.236.b] because of utter purity, the meditative stabilities cannot be apprehended because of utter purity, the dhāraṇī gateways cannot be apprehended because of utter purity, the powers of the tathāgatas cannot be apprehended because of utter purity, the fearlessnesses cannot be apprehended because of utter purity, the kinds of exact knowledge cannot be apprehended because of utter purity, great compassion cannot be apprehended because of utter purity, and the eighteen distinct qualities of the buddhas cannot be apprehended because of utter purity.

“Those who have entered the stream cannot be apprehended because of utter purity, once-returners cannot be apprehended because of utter purity, non-returners cannot be apprehended because of utter purity, arhats cannot be apprehended because of utter purity, pratyekabuddhas cannot be apprehended because of utter purity, bodhisattvas cannot be apprehended because of utter purity, and tathāgatas, arhats, perfectly complete buddhas cannot be apprehended because of utter purity. The fruit of having entered the stream cannot be apprehended because of utter purity, the fruit of once-returner cannot be apprehended because of utter purity, the fruit of non-returner cannot be apprehended because of utter purity, arhatship cannot be apprehended because of utter purity, individual enlightenment cannot be apprehended because of utter purity, the knowledge of the aspects of the path cannot be apprehended because of utter purity, and all-aspect omniscience cannot be apprehended because of utter purity. Nonarising cannot be apprehended [F.237.a] because of utter purity, nonceasing cannot be apprehended because of utter purity, nondefilement cannot be apprehended because of utter purity, nonpurification cannot be apprehended because of utter purity, and nonconditioning cannot be apprehended because of utter purity. The limits of past time cannot be apprehended because of utter purity, the limits of future time cannot be apprehended because of utter purity, the present cannot be apprehended because of utter purity, coming cannot be apprehended because of utter purity, going cannot be apprehended because of utter purity, abiding cannot be apprehended because of utter purity, death cannot be apprehended because of utter purity, birth cannot be apprehended because of utter purity, decrease cannot be apprehended because of utter purity, and increase cannot be apprehended because of utter purity.

“If you ask, on account of not apprehending, what are all not apprehended, the realm of phenomena is not apprehended because of not apprehending575 the realm of phenomena. If you ask why, Subhūti, it is because the realm of phenomena that is not apprehended is neither apprehended, nor is it not apprehended.

“The real nature is not apprehended because of not apprehending the real nature. If you ask why, Subhūti, it is because the real nature that is not apprehended is neither apprehended, nor is it not apprehended. The very limit of reality is not apprehended because of not apprehending the very limit of reality. If you ask why, Subhūti, it is because the very limit of reality that is not apprehended is neither apprehended, nor is it not apprehended. The expanse of the inconceivable is not [F.237.b] apprehended because of not apprehending the expanse of the inconceivable. If you ask why, Subhūti, it is because the expanse of the inconceivable that is not apprehended is neither apprehended, nor is it not apprehended. The aggregates, the sensory elements, and the sense fields are not apprehended because of not apprehending the aggregates, the sensory elements, and the sense fields. If you ask why, Subhūti, it is because the aggregates, the sensory elements, and the sense fields that are not apprehended are neither apprehended, nor are they not apprehended. Dependent origination is not apprehended because of not apprehending dependent origination. If you ask why, Subhūti, it is because dependent origination that is not apprehended is neither apprehended, nor is it not apprehended.

“The perfection of generosity is not apprehended because of not apprehending the perfection of generosity. If you ask why, Subhūti, it is because the perfection of generosity that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of ethical discipline is not apprehended because of not apprehending the perfection of ethical discipline. If you ask why, Subhūti, it is because the perfection of ethical discipline that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of tolerance is not apprehended because of not apprehending the perfection of tolerance. If you ask why, Subhūti, it is because the perfection of tolerance that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of perseverance is not apprehended because of not apprehending the perfection of perseverance. If you ask why, Subhūti, it is because the perfection of perseverance that is not apprehended is neither apprehended, nor is it not apprehended. [F.238.a] The perfection of meditative concentration is not apprehended because of not apprehending the perfection of meditative concentration. If you ask why, Subhūti, it is because the perfection of meditative concentration that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of wisdom is not apprehended because of not apprehending the perfection of wisdom. If you ask why, Subhūti, it is because the perfection of wisdom that is not apprehended is neither apprehended, nor is it not apprehended.

“The emptiness of internal phenomena is not apprehended because of not apprehending the emptiness of internal phenomena. If you ask why, Subhūti, it is because the emptiness of internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external phenomena is not apprehended because of not apprehending the emptiness of external phenomena. If you ask why, Subhūti, it is because the emptiness of external phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external and internal phenomena is not apprehended because of not apprehending the emptiness of external and internal phenomena. If you ask why, Subhūti, it is because the emptiness of external and internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of emptiness is not apprehended because of not apprehending the emptiness of emptiness. If you ask why, Subhūti, it is because the emptiness of emptiness that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of great extent is not apprehended because of not apprehending the emptiness of great extent. If you ask why, Subhūti, it is because the emptiness of great extent that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of ultimate reality is not apprehended because of not apprehending the emptiness of ultimate reality. If you ask why, Subhūti, it is because the emptiness of ultimate reality that is not apprehended [F.238.b] is neither apprehended, nor is it not apprehended. The emptiness of conditioned phenomena is not apprehended because of not apprehending the emptiness of conditioned phenomena. If you ask why, Subhūti, it is because the emptiness of conditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of unconditioned phenomena is not apprehended because of not apprehending the emptiness of unconditioned phenomena. If you ask why, Subhūti, it is because the emptiness of unconditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of the unlimited is not apprehended because of not apprehending the emptiness of the unlimited. If you ask why, Subhūti, it is because the emptiness of the unlimited that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which has neither beginning nor end is not apprehended because of not apprehending the emptiness of that which has neither beginning nor end. If you ask why, Subhūti, it is because the emptiness of that which has neither beginning nor end that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonexclusion is not apprehended because of not apprehending the emptiness of nonexclusion. If you ask why, Subhūti, it is because the emptiness of nonexclusion that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of inherent nature is not apprehended because of not apprehending the emptiness of inherent nature. If you ask why, Subhūti, it is because the emptiness of inherent nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of all phenomena is not apprehended because of not apprehending the emptiness of all phenomena. If you ask why, Subhūti, it is because the emptiness of all phenomena that is not apprehended is neither apprehended, nor is it not apprehended. [F.239.a] The emptiness of intrinsic defining characteristics is not apprehended because of not apprehending the emptiness of intrinsic defining characteristics. If you ask why, Subhūti, it is because the emptiness of intrinsic defining characteristics that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which cannot be apprehended is not apprehended because of not apprehending the emptiness of that which cannot be apprehended. If you ask why, Subhūti, it is because the emptiness of that which cannot be apprehended that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonentities is not apprehended because of not apprehending the emptiness of nonentities. If you ask why, Subhūti, it is because the emptiness of nonentities that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of essential nature is not apprehended because of not apprehending the emptiness of essential nature. If you ask why, Subhūti, it is because the emptiness of essential nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of an essential nature of nonentities is not apprehended because of not apprehending the emptiness of an essential nature of nonentities. If you ask why, Subhūti, it is because the emptiness of an essential nature of nonentities that is not apprehended is neither apprehended, nor is it not apprehended.

“The applications of mindfulness are not apprehended because of not apprehending the applications of mindfulness. If you ask why, Subhūti, it is because the applications of mindfulness that are not apprehended are neither apprehended, nor are they not apprehended. The correct exertions are not apprehended because of not apprehending the correct exertions. If you ask why, Subhūti, it is because the correct exertions that are not apprehended are neither apprehended, nor are they not apprehended. The supports [F.239.b] for miraculous ability are not apprehended because of not apprehending the supports for miraculous ability. If you ask why, Subhūti, it is because the supports for miraculous ability that are not apprehended are neither apprehended, nor are they not apprehended. The faculties are not apprehended because of not apprehending the faculties. If you ask why, Subhūti, it is because the faculties that are not apprehended are neither apprehended, nor are they not apprehended. the powers are not apprehended because of not apprehending the powers. If you ask why, Subhūti, it is because the powers that are not apprehended are neither apprehended, nor are they not apprehended. The branches of enlightenment are not apprehended because of not apprehending the branches of enlightenment. If you ask why, Subhūti, it is because the branches of enlightenment that are not apprehended are neither apprehended, nor are they not apprehended. The noble eightfold path is not apprehended because of not apprehending the noble eightfold path. If you ask why, Subhūti, it is because the noble eightfold path that is not apprehended is neither apprehended, nor is it not apprehended.

“The truths of the noble ones are not apprehended because of not apprehending the truths of the noble ones. If you ask why, Subhūti, it is because the truths of the noble ones that are not apprehended are neither apprehended, nor are they not apprehended. The meditative concentrations are not apprehended because of not apprehending the meditative concentrations. If you ask why, Subhūti, it is because the meditative concentrations that are not apprehended are neither apprehended, nor are they not apprehended. The immeasurable attitudes are not apprehended because of not apprehending the immeasurable attitudes. If you ask why, Subhūti, it is because the immeasurable attitudes that are not apprehended are neither apprehended, nor are they not apprehended. The formless [F.240.a] absorptions are not apprehended because of not apprehending the formless absorptions. If you ask why, Subhūti, it is because the formless absorptions that are not apprehended are neither apprehended, nor are they not apprehended. The liberations are not apprehended because of not apprehending the liberations. If you ask why, Subhūti, it is because the liberations that are not apprehended are neither apprehended, nor are they not apprehended. The serial steps of meditative absorption are not apprehended because of not apprehending the serial steps of meditative absorption. If you ask why, Subhūti, it is because the serial steps of meditative absorption that are not apprehended are neither apprehended, nor are they not apprehended. The emptiness, signlessness, and wishlessness gateways to liberation are not apprehended because of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Subhūti, it is because the emptiness, signlessness, and wishlessness gateways to liberation that are not apprehended are neither apprehended, nor are they not apprehended. The extrasensory powers are not apprehended because of not apprehending the extrasensory powers. If you ask why, Subhūti, it is because the extrasensory powers that are not apprehended are neither apprehended, nor are they not apprehended. The meditative stabilities are not apprehended because of not apprehending the meditative stabilities. If you ask why, Subhūti, it is because the meditative stabilities that are not apprehended are neither apprehended, nor are they not apprehended. The dhāraṇī [F.240.b] gateways are not apprehended because of not apprehending the dhāraṇī gateways. If you ask why, Subhūti, it is because the dhāraṇī gateways that are not apprehended are neither apprehended, nor are they not apprehended.

“The powers of the tathāgatas are not apprehended because of not apprehending the powers of the tathāgatas. If you ask why, Subhūti, it is because the powers of the tathāgatas that are not apprehended are neither apprehended, nor are they not apprehended. The fearlessnesses are not apprehended because of not apprehending the fearlessnesses. If you ask why, Subhūti, it is because the fearlessnesses that are not apprehended are neither apprehended, nor are they not apprehended. The kinds of exact knowledge are not apprehended because of not apprehending the kinds of exact knowledge. If you ask why, Subhūti, it is because the kinds of exact knowledge that are not apprehended are neither apprehended, nor are they not apprehended. Great loving kindness is not apprehended because of not apprehending great loving kindness. If you ask why, Subhūti, it is because great loving kindness that is not apprehended is neither apprehended, nor is it not apprehended. Great compassion is not apprehended because of not apprehending great compassion. If you ask why, Subhūti, it is because great compassion that is not apprehended is neither apprehended, nor is it not apprehended. The eighteen distinct qualities of the buddhas are not apprehended because of not apprehending the eighteen distinct qualities of the buddhas. If you ask why, Subhūti, it is because the eighteen distinct qualities of the buddhas that are not apprehended are neither apprehended, nor are they not apprehended.

“Those who have entered the stream are not apprehended because of not apprehending those who have entered the stream. If you ask why, Subhūti, it is because those who have entered the stream who are not apprehended [F.241.a] are neither apprehended, nor are they not apprehended. Once-returners are not apprehended because of not apprehending once-returners. If you ask why, Subhūti, it is because once-returners who are not apprehended are neither apprehended, nor are they not apprehended. Non-returners are not apprehended because of not apprehending non-returners. If you ask why, Subhūti, it is because non-returners who are not apprehended are neither apprehended, nor are they not apprehended. Arhats are not apprehended because of not apprehending arhats. If you ask why, Subhūti, it is because arhats who are not apprehended are neither apprehended, nor are they not apprehended. Pratyekabuddhas are not apprehended because of not apprehending pratyekabuddhas. If you ask why, Subhūti, it is because pratyekabuddhas who are not apprehended are neither apprehended, nor are they not apprehended. Bodhisattvas are not apprehended because of not apprehending bodhisattvas. If you ask why, Subhūti, it is because bodhisattvas who are not apprehended are neither apprehended, nor are they not apprehended. Tathāgatas are not apprehended because of not apprehending tathāgatas. If you ask why, Subhūti, it is because tathāgatas who are not apprehended are neither apprehended, nor are they not apprehended.

“The fruit of having entered the stream is not apprehended because of not apprehending the fruit of having entered the stream. If you ask why, Subhūti, it is because the fruit of having entered the stream that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of once-returner is not apprehended because of [F.241.b] not apprehending the fruit of once-returner. If you ask why, Subhūti, it is because the fruit of once-returner that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of non-returner is not apprehended because of not apprehending the fruit of non-returner. If you ask why, Subhūti, it is because the fruit of non-returner that is not apprehended is neither apprehended, nor is it not apprehended. Arhatship is not apprehended because of not apprehending arhatship. If you ask why, Subhūti, it is because arhatship that is not apprehended is neither apprehended, nor is it not apprehended. Individual enlightenment is not apprehended because of not apprehending individual enlightenment. If you ask why, Subhūti, it is because individual enlightenment that is not apprehended is neither apprehended, nor is it not apprehended. The knowledge of the aspects of the path is not apprehended because of not apprehending the knowledge of the aspects of the path. If you ask why, Subhūti, it is because the knowledge of the aspects of the path that is not apprehended is neither apprehended, nor is it not apprehended. All-aspect omniscience is not apprehended because of not apprehending all-aspect omniscience. If you ask why, Subhūti, it is because all-aspect omniscience that is not apprehended is neither apprehended, nor is it not apprehended.

“Nonarising is not apprehended because of not apprehending nonarising. If you ask why, Subhūti, it is because nonarising that is not apprehended is neither apprehended, nor is it not apprehended. Nonceasing is not apprehended because of not apprehending nonceasing. If you ask why, Subhūti, it is because nonceasing that is not apprehended is neither apprehended, nor is it not apprehended. Nondefilement [F.242.a] is not apprehended because of not apprehending nondefilement. If you ask why, Subhūti, it is because nondefilement that is not apprehended is neither apprehended, nor is it not apprehended. Nonpurification is not apprehended because of not apprehending nonpurification. If you ask why, Subhūti, it is because nonpurification that is not apprehended is neither apprehended, nor is it not apprehended. Nonconditioning is not apprehended because of not apprehending nonconditioning. If you ask why, Subhūti, it is because nonconditioning that is not apprehended is neither apprehended, nor is it not apprehended.

“The limits of past time are not apprehended because of not apprehending the limits of past time. If you ask why, Subhūti, it is because the limits of past time that are not apprehended are neither apprehended, nor are they not apprehended. The limits of future time are not apprehended because of not apprehending the limits of future time. If you ask why, Subhūti, it is because the limits of future time that are not apprehended are neither apprehended, nor are they not apprehended. The present is not apprehended because of not apprehending the present. If you ask why, Subhūti, it is because the present that is not apprehended is neither apprehended, nor is it not apprehended.

“Coming is not apprehended because of not apprehending coming. If you ask why, Subhūti, it is because coming that is not apprehended is neither apprehended, nor is it not apprehended. Going is not apprehended because of not apprehending going. If you ask why, Subhūti, it is because going that is not apprehended is neither apprehended, nor is it not apprehended. Abiding is not apprehended because of not apprehending abiding. If you ask why, Subhūti, [F.242.b] it is because abiding that is not apprehended is neither apprehended, nor is it not apprehended. Death is not apprehended because of not apprehending death. If you ask why, Subhūti, it is because death that is not apprehended is neither apprehended, nor is it not apprehended. Birth is not apprehended because of not apprehending birth. If you ask why, Subhūti, it is because birth that is not apprehended is neither apprehended, nor is it not apprehended. Decrease is not apprehended because of not apprehending decrease. If you ask why, Subhūti, it is because decrease that is not apprehended is neither apprehended, nor is it not apprehended. Increase is not apprehended because of not apprehending increase. If you ask why, Subhūti, it is because increase that is not apprehended is neither apprehended, nor is it not apprehended.

“The first level is not apprehended because of not apprehending the first level. If you ask why, Subhūti, it is because the first level that is not apprehended is neither apprehended, nor is it not apprehended. The second level is not apprehended because of not apprehending the second level. If you ask why, Subhūti, it is because the second level that is not apprehended is neither apprehended, nor is it not apprehended. The third level is not apprehended because of not apprehending the third level. If you ask why, Subhūti, it is because the third level that is not apprehended is neither apprehended, nor is it not apprehended. The fourth level is not apprehended because of not apprehending the fourth level. If you ask why, Subhūti, it is because the fourth level that is not apprehended is neither apprehended, nor is it not apprehended. The fifth level is not apprehended because of not apprehending the fifth level. If you ask why, Subhūti, it is because the fifth level [F.243.a] that is not apprehended is neither apprehended, nor is it not apprehended. The sixth level is not apprehended because of not apprehending the sixth level. If you ask why, Subhūti, it is because the sixth level that is not apprehended is neither apprehended, nor is it not apprehended. The seventh level is not apprehended because of not apprehending the seventh level. If you ask why, Subhūti, it is because the seventh level that is not apprehended is neither apprehended, nor is it not apprehended. The eighth level is not apprehended because of not apprehending the eighth level. If you ask why, Subhūti, it is because the eighth level that is not apprehended is neither apprehended, nor is it not apprehended. The ninth level is not apprehended because of not apprehending the ninth level. If you ask why, Subhūti, it is because the ninth level that is not apprehended is neither apprehended, nor is it not apprehended. The tenth level is not apprehended because of not apprehending the tenth level. If you ask why, Subhūti, it is because the tenth level that is not apprehended is neither apprehended, nor is it not apprehended.

“If, among them, you ask what the first level is, what the second level is, what the third level is, what the fourth level is, what the fifth level is, what the sixth level is, what the seventh level is, what the eighth level is, what the ninth level is, and what the tenth level is, they are, respectively, the level of bright insight, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of the achievement of realization, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the buddhas.

“Because of the emptiness of internal phenomena the first level is not apprehended; because of the emptiness of external phenomena the first level is not [F.243.b] apprehended; because of the emptiness of external and internal phenomena the first level is not apprehended; because of the emptiness of emptiness the first level is not apprehended; because of the emptiness of great extent the first level is not apprehended; because of the emptiness of ultimate reality the first level is not apprehended; because of the emptiness of conditioned phenomena the first level is not apprehended; because of the emptiness of unconditioned phenomena the first level is not apprehended; because of the emptiness of the unlimited the first level is not apprehended; because of the emptiness of that which has neither beginning nor end the first level is not apprehended; because of the emptiness of nonexclusion the first level is not apprehended; because of the emptiness of inherent nature the first level is not apprehended; because of the emptiness of all phenomena the first level is not apprehended; because of the emptiness of intrinsic defining characteristics the first level is not apprehended; because of the emptiness of that which cannot be apprehended the first level is not apprehended; because of the emptiness of nonentities the first level is not apprehended; because of the emptiness of essential nature the first level is not apprehended; and because of the emptiness of an essential nature of nonentities the first level is not apprehended.

“Because of the emptiness of internal phenomena the second level is not apprehended; because of the emptiness of external phenomena the second level is not apprehended; because of the emptiness of external and internal phenomena the second level is not apprehended; because of the emptiness of emptiness the second level is not apprehended; because of the emptiness of great extent the second level is not apprehended; because of the emptiness of ultimate reality the second level is not apprehended; because of the emptiness of conditioned phenomena the second level is not apprehended; because of the emptiness of unconditioned phenomena the second level is not apprehended; because of the emptiness of the unlimited the second level is not apprehended; because of the emptiness of that which has neither beginning nor end [F.244.a] the second level is not apprehended; because of the emptiness of nonexclusion the second level is not apprehended; because of the emptiness of inherent nature the second level is not apprehended; because of the emptiness of all phenomena the second level is not apprehended; because of the emptiness of intrinsic defining characteristics the second level is not apprehended; because of the emptiness of that which cannot be apprehended the second level is not apprehended; because of the emptiness of nonentities the second level is not apprehended; because of the emptiness of essential nature the second level is not apprehended; and because of the emptiness of an essential nature of nonentities the second level is not apprehended.

“Because of the emptiness of internal phenomena the third level is not apprehended; because of the emptiness of external phenomena the third level is not apprehended; because of the emptiness of external and internal phenomena the third level is not apprehended; because of the emptiness of emptiness the third level is not apprehended; because of the emptiness of great extent the third level is not apprehended; because of the emptiness of ultimate reality the third level is not apprehended; because of the emptiness of conditioned phenomena the third level is not apprehended; because of the emptiness of unconditioned phenomena the third level is not apprehended; because of the emptiness of the unlimited the third level is not apprehended; because of the emptiness of that which has neither beginning nor end the third level is not apprehended; because of the emptiness of nonexclusion the third level is not apprehended; because of the emptiness of inherent nature the third level is not apprehended; because of the emptiness of all phenomena the third level is not apprehended; because of the emptiness of intrinsic defining characteristics the third level is not apprehended; because of the emptiness of that which cannot be apprehended the third level is not apprehended; because of the emptiness of nonentities the third level is not apprehended; because of the emptiness of essential nature [F.244.b] the third level is not apprehended; and because of the emptiness of an essential nature of nonentities the third level is not apprehended.

“Because of the emptiness of internal phenomena the fourth level is not apprehended; because of the emptiness of external phenomena the fourth level is not apprehended; because of the emptiness of external and internal phenomena the fourth level is not apprehended; because of the emptiness of emptiness the fourth level is not apprehended; because of the emptiness of great extent the fourth level is not apprehended; because of the emptiness of ultimate reality the fourth level is not apprehended; because of the emptiness of conditioned phenomena the fourth level is not apprehended; because of the emptiness of unconditioned phenomena the fourth level is not apprehended; because of the emptiness of the unlimited the fourth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fourth level is not apprehended; because of the emptiness of nonexclusion the fourth level is not apprehended; because of the emptiness of inherent nature the fourth level is not apprehended; because of the emptiness of all phenomena the fourth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fourth level is not apprehended; because of the emptiness of that which cannot be apprehended the fourth level is not apprehended; because of the emptiness of nonentities the fourth level is not apprehended; because of the emptiness of essential nature the fourth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fourth level is not apprehended.

“Because of the emptiness of internal phenomena the fifth level is not apprehended; because of the emptiness of external phenomena the fifth level is not apprehended; because of the emptiness of external and internal phenomena the fifth level is not apprehended; because of the emptiness of emptiness the fifth level is not apprehended; because of the emptiness of great extent the fifth level is not apprehended; because of the emptiness of ultimate reality the fifth level is not apprehended; because of the emptiness of conditioned phenomena the fifth level is not apprehended; because of the emptiness of unconditioned phenomena [F.245.a] the fifth level is not apprehended; because of the emptiness of the unlimited the fifth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fifth level is not apprehended; because of the emptiness of nonexclusion the fifth level is not apprehended; because of the emptiness of inherent nature the fifth level is not apprehended; because of the emptiness of all phenomena the fifth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fifth level is not apprehended; because of the emptiness of that which cannot be apprehended the fifth level is not apprehended; because of the emptiness of nonentities the fifth level is not apprehended; because of the emptiness of essential nature the fifth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fifth level is not apprehended.

“Because of the emptiness of internal phenomena the sixth level is not apprehended; because of the emptiness of external phenomena the sixth level is not apprehended; because of the emptiness of external and internal phenomena the sixth level is not apprehended; because of the emptiness of emptiness the sixth level is not apprehended; because of the emptiness of great extent the sixth level is not apprehended; because of the emptiness of ultimate reality the sixth level is not apprehended; because of the emptiness of conditioned phenomena the sixth level is not apprehended; because of the emptiness of unconditioned phenomena the sixth level is not apprehended; because of the emptiness of the unlimited the sixth level is not apprehended; because of the emptiness of that which has neither beginning nor end the sixth level is not apprehended; because of the emptiness of nonexclusion the sixth level is not apprehended; because of the emptiness of inherent nature the sixth level is not apprehended; because of the emptiness of all phenomena the sixth level is not apprehended; because of the emptiness of intrinsic defining characteristics the sixth level is not apprehended; because of the emptiness of that which cannot be apprehended the sixth level is not [F.245.b] apprehended; because of the emptiness of nonentities the sixth level is not apprehended; because of the emptiness of essential nature the sixth level is not apprehended; and because of the emptiness of an essential nature of nonentities the sixth level is not apprehended.

“Because of the emptiness of internal phenomena the seventh level is not apprehended; because of the emptiness of external phenomena the seventh level is not apprehended; because of the emptiness of external and internal phenomena the seventh level is not apprehended; because of the emptiness of emptiness the seventh level is not apprehended; because of the emptiness of great extent the seventh level is not apprehended; because of the emptiness of ultimate reality the seventh level is not apprehended; because of the emptiness of conditioned phenomena the seventh level is not apprehended; because of the emptiness of unconditioned phenomena the seventh level is not apprehended; because of the emptiness of the unlimited the seventh level is not apprehended; because of the emptiness of that which has neither beginning nor end the seventh level is not apprehended; because of the emptiness of nonexclusion the seventh level is not apprehended; because of the emptiness of inherent nature the seventh level is not apprehended; because of the emptiness of all phenomena the seventh level is not apprehended; because of the emptiness of intrinsic defining characteristics the seventh level is not apprehended; because of the emptiness of that which cannot be apprehended the seventh level is not apprehended; because of the emptiness of nonentities the seventh level is not apprehended; because of the emptiness of essential nature the seventh level is not apprehended; and because of the emptiness of an essential nature of nonentities the seventh level is not apprehended.

“Because of the emptiness of internal phenomena the eighth level is not apprehended; because of the emptiness of external phenomena the eighth level is not apprehended; because of the emptiness of external and internal phenomena the eighth level is not apprehended; because of the emptiness of emptiness the eighth level is not apprehended; because of the emptiness of great extent the eighth level is not [F.246.a] apprehended; because of the emptiness of ultimate reality the eighth level is not apprehended; because of the emptiness of conditioned phenomena the eighth level is not apprehended; because of the emptiness of unconditioned phenomena the eighth level is not apprehended; because of the emptiness of the unlimited the eighth level is not apprehended; because of the emptiness of that which has neither beginning nor end the eighth level is not apprehended; because of the emptiness of nonexclusion the eighth level is not apprehended; because of the emptiness of inherent nature the eighth level is not apprehended; because of the emptiness of all phenomena the eighth level is not apprehended; because of the emptiness of intrinsic defining characteristics the eighth level is not apprehended; because of the emptiness of that which cannot be apprehended the eighth level is not apprehended; because of the emptiness of nonentities the eighth level is not apprehended; because of the emptiness of essential nature the eighth level is not apprehended; and because of the emptiness of an essential nature of nonentities the eighth level is not apprehended.

“Because of the emptiness of internal phenomena the ninth level is not apprehended; because of the emptiness of external phenomena the ninth level is not apprehended; because of the emptiness of external and internal phenomena the ninth level is not apprehended; because of the emptiness of emptiness the ninth level is not apprehended; because of the emptiness of great extent the ninth level is not apprehended; because of the emptiness of ultimate reality the ninth level is not apprehended; because of the emptiness of conditioned phenomena the ninth level is not apprehended; because of the emptiness of unconditioned phenomena the ninth level is not apprehended; because of the emptiness of the unlimited the ninth level is not apprehended; because of the emptiness of that which has neither beginning nor end the ninth level is not apprehended; because of the emptiness of nonexclusion the ninth level is not apprehended; because of the emptiness of inherent nature [F.246.b] the ninth level is not apprehended; because of the emptiness of all phenomena the ninth level is not apprehended; because of the emptiness of intrinsic defining characteristics the ninth level is not apprehended; because of the emptiness of that which cannot be apprehended the ninth level is not apprehended; because of the emptiness of nonentities the ninth level is not apprehended; because of the emptiness of essential nature the ninth level is not apprehended; and because of the emptiness of an essential nature of nonentities the ninth level is not apprehended.

“Because of the emptiness of internal phenomena the tenth level is not apprehended; because of the emptiness of external phenomena the tenth level is not apprehended; because of the emptiness of external and internal phenomena the tenth level is not apprehended; because of the emptiness of emptiness the tenth level is not apprehended; because of the emptiness of great extent the tenth level is not apprehended; because of the emptiness of ultimate reality the tenth level is not apprehended; because of the emptiness of conditioned phenomena the tenth level is not apprehended; because of the emptiness of unconditioned phenomena the tenth level is not apprehended; because of the emptiness of the unlimited the tenth level is not apprehended; because of the emptiness of that which has neither beginning nor end the tenth level is not apprehended; because of the emptiness of nonexclusion the tenth level is not apprehended; because of the emptiness of inherent nature the tenth level is not apprehended; because of the emptiness of all phenomena the tenth level is not apprehended; because of the emptiness of intrinsic defining characteristics the tenth level is not apprehended; because of the emptiness of that which cannot be apprehended the tenth level is not apprehended; because of the emptiness of nonentities the tenth level is not apprehended; because of the emptiness of essential nature the tenth level is not apprehended; and because of the emptiness of an essential nature of nonentities the tenth level is not apprehended.

“If you ask why, [F.247.a] Subhūti, it is because the first level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the second level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the third level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the fourth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the fifth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the sixth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the seventh level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the eighth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the ninth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; and the tenth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended.

“Owing to the emptiness of internal phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of external phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of emptiness, [F.247.b] because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of great extent, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of the unlimited, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of inherent nature, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of all phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the maturation of beings is not apprehended. Owing to [F.248.a] the emptiness of nonentities, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of essential nature, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the maturation of beings is not apprehended.

“Owing to the emptiness of internal phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of external phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of emptiness, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of great extent, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of the unlimited, because of utter purity the refinement of a buddhafield [F.248.b] is not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of inherent nature, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of all phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of nonentities, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of essential nature, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the refinement of a buddhafield is not apprehended.

“Owing to the emptiness of internal phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of external phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of emptiness, because of utter purity the five eyes are not apprehended. Owing to the emptiness [F.249.a] of great extent, because of utter purity the five eyes are not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the five eyes are not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of the unlimited, because of utter purity the five eyes are not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the five eyes are not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the five eyes are not apprehended. Owing to the emptiness of inherent nature, because of utter purity the five eyes are not apprehended. Owing to the emptiness of all phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the five eyes are not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the five eyes are not apprehended. Owing to the emptiness of nonentities, because of utter purity the five eyes are not apprehended. Owing to the emptiness of essential nature, because of utter purity the five eyes are not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the five eyes are not apprehended.

“So it is, Subhūti, that bodhisattva great beings practicing the perfection of wisdom will attain emancipation in all-aspect omniscience in the Great Vehicle through not apprehending [F.249.b] any phenomena.