The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 24: Dedication

Then the bodhisattva great being Maitreya said to the elder Subhūti, [F.117.b] “Venerable monk Subhūti, that which is the basis of meritorious action associated with the rejoicing of a bodhisattva great being;772 that which is the basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything; that which is the foundation of meritorious action associated with the rejoicing of all beings; and that which is the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas‍—from among these, just that basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment is said to be supreme, is said to be the best, is said to be the foremost, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.

“If you ask why, it is because the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas are simply established for their personal discipline, for their personal peace, and for their personal attainment of complete nirvāṇa. The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, [F.118.a] and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four kinds of exact knowledge, and the six extrasensory powers, are also simply established for their personal discipline, for their personal peace, and for their personal attainment of complete nirvāṇa. On the other hand, when it comes to the bodhisattva, the basis of meritorious action associated with rejoicing has been dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, in order that all beings might be disciplined, brought to peace, and attain final nirvāṇa.”

Then the venerable Subhūti said to the bodhisattva great being Maitreya, “There are the roots of virtue, whatever they are, as many as there are, associated with the six perfections of those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the eastern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the southern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the western direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of [F.118.b] the countless, immeasurable, and boundless world systems of the northern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate northeastern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate southeastern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate southwestern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate northwestern direction; those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the direction below; and those immeasurable, countless lord buddhas who have passed into complete nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the direction above, from the time they first set their mind on enlightenment, up to fully awakening to unsurpassed, perfect, complete enlightenment, up to when they passed into final nirvāṇa [F.119.a] in the expanse of nirvāṇa where no aggregates are left behind, and up until the disappearance of their Dharma. There are the basis of meritorious action arisen from generosity, the basis of meritorious action arisen from ethical discipline, the basis of meritorious action arisen from meditation, those uncontaminated roots of virtue of those learning, and those uncontaminated roots of virtue of those not learning, who are followers of the vehicle of the śrāvakas. And there is the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of those tathāgatas, arhats, perfectly complete buddhas; altruism and great compassion; the countless and immeasurable attributes of the buddhas; and those roots of virtue, as many as there are, of those who, having trained in that Dharma, attained the fruit of having entered the stream, attained the fruit of once-returner, attained the fruit of non-returner, attained arhatship, attained individual enlightenment, and entered into the maturity of the bodhisattvas. Bodhisattva great beings gather together all of those roots of virtue, as many as there are, generated on account of those tathāgatas, whether they are present, or whether they have passed into complete nirvāṇa; rejoice with the rejoicing that is excellent, foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled; and, having rejoiced in that manner, having made common cause with all beings, dedicate that basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment with, [F.119.b] ‘May it bring about unsurpassed, perfect, complete enlightenment.’ And when those who have set out in the vehicle of the bodhisattvas in that manner have dedicated in those words and with that sort of thought, are those bases and those objective referents‍—the bases and objective referents on account of which that sort of thought has arisen‍—apprehended in the way they are when they have been made into mental images by those children of good families?”

Maitreya replied, “Just like the dedication, having made a mental image, to unsurpassed, perfect, complete enlightenment by those children of good families who are followers of the bodhisattvas’ Great Vehicle, similarly, those bases and those objective referents are not apprehended.”

Subhūti then said, “If the lord buddhas are present in the world systems of the ten directions on account of such nonexistent bases and nonexistent objective referents, and if their roots of virtue, as many as there are, from the time they first set their mind on enlightenment to as long as their Dharma remains; the roots of virtue, as many as there are, of those sons and daughters of good families who are the followers of the vehicle of the śrāvakas and pratyekabuddhas; the roots of virtue, as many as there are, of those learning; and the roots of virtue, as many as there are, of those not learning were all to have been gathered and compressed together and to have been dedicated to unsurpassed, perfect, complete enlightenment by way of mental images, well then, it would be like the mistaken perception, mistaken thought, and mistaken view of the impermanent as ‘permanent’; the mistaken perception, mistaken thought, and mistaken view of suffering as ‘happiness’; the mistaken perception, mistaken thought, and mistaken view of nonself as ‘a self’; and the mistaken perception, [F.120.a] mistaken thought, and mistaken view of the impure as ‘pure.’ Would the perception of those not be mistaken like that?

“Everything would also be just like the bases and just like the objective referents, so enlightenment would also be similar; the mind also similar; the perfection of generosity also similar, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom also similar; physical forms, feelings, perceptions, formative predispositions, and consciousness also similar; the eyes, ears, nose, tongue, body, and mental faculty also similar; sights, sounds, odors, tastes, tangibles, and mental phenomena also similar; the sensory elements, the sense fields, and the links of dependent origination also similar; the emptiness of internal phenomena also similar, the emptiness of external phenomena also similar, the emptiness of external and internal phenomena also similar, the emptiness of emptiness also similar, the emptiness of great extent also similar, the emptiness of ultimate reality also similar, the emptiness of conditioned phenomena also similar, the emptiness of unconditioned phenomena also similar, the emptiness of the unlimited also similar, the emptiness of that which has neither beginning nor end also similar, the emptiness of nonexclusion also similar, the emptiness of inherent nature also similar, the emptiness of all phenomena also similar, the emptiness of intrinsic defining characteristics also similar, the emptiness of that which cannot be apprehended also similar, the emptiness of nonentities also similar, the emptiness of essential nature also similar, and the emptiness of an essential nature of nonentities also similar; the applications of mindfulness also similar, the correct exertions also similar, the supports for miraculous ability also similar, the faculties also similar, the powers also similar, the branches of enlightenment also similar, and the noble eightfold path also similar; [F.120.b] and the truths of the noble ones also similar, the meditative concentrations also similar, the immeasurable attitudes also similar, the formless absorptions also similar, the eight liberations also similar, the nine serial steps of meditative absorption also similar, the emptiness, signlessness, and wishlessness gateways to liberation also similar, the extrasensory powers also similar, the meditative stabilities also similar, the dhāraṇī gateways also similar, the ten powers of the tathāgatas also similar, the four fearlessnesses also similar, the four kinds of exact knowledge also similar, and the eighteen distinct qualities of the buddhas also similar.

“In that case, if enlightenment is also just like the bases and just like the objective referents, and the mind also similar; the perfection of generosity also similar, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom also similar; physical forms, feelings, perceptions, formative predispositions, and consciousness also similar; the eyes, ears, nose, tongue, body, and mental faculty also similar; sights, sounds, odors, tastes, tangibles, and mental phenomena also similar; the sensory elements, the sense fields, and the links of dependent origination also similar; the emptiness of internal phenomena also similar, the emptiness of external phenomena also similar, the emptiness of external and internal phenomena also similar, the emptiness of emptiness also similar, the emptiness of great extent also similar, the emptiness of ultimate reality also similar, the emptiness of conditioned phenomena also similar, the emptiness of unconditioned phenomena also similar, the emptiness of the unlimited also similar, the emptiness of that which has neither beginning nor end also similar, the emptiness of nonexclusion also similar, the emptiness of inherent nature also similar, the emptiness of all phenomena also similar, the emptiness of intrinsic defining characteristics also similar, the emptiness of that which cannot be apprehended also similar, the emptiness of nonentities also similar, the emptiness of essential nature also similar, and the emptiness of an essential nature of nonentities also similar; the applications of mindfulness also similar, the correct exertions also similar, [F.121.a] the supports for miraculous ability also similar, the faculties also similar, the powers also similar, the branches of enlightenment also similar, and the noble eightfold path also similar; and the truths of the noble ones also similar, the meditative concentrations also similar, the immeasurable attitudes also similar, the formless absorptions also similar, the eight liberations also similar, the nine serial steps of meditative absorption also similar, the emptiness, signlessness, and wishlessness gateways to liberation also similar, the extrasensory powers also similar, the meditative stabilities also similar, the dhāraṇī gateways also similar, the ten powers of the tathāgatas also similar, the four fearlessnesses also similar, the four kinds of exact knowledge also similar, and the eighteen distinct qualities of the buddhas also similar, then, when there is a dedication to unsurpassed, perfect, complete enlightenment, what are the bases, what are the objective referents, what is the enlightenment, what is the mind, what are those roots of virtue, and what is the basis of meritorious action associated with rejoicing?”

Maitreya replied, “If bodhisattva great beings practice the practice of the six perfections, wait on many buddhas, generate the roots of virtue, have been assisted by spiritual mentors, and have trained in all phenomena being empty of their own defining characteristics, they do not dedicate to unsurpassed, perfect, complete enlightenment having made a mental image of those bases, those objective referents, those buddhas, those roots of virtue, [F.121.b] and those bases of meritorious action associated with rejoicing. Rather, they dedicate like this: not by way of duality and not by way of nonduality, not by way of signs773 and not by way of signlessness, not by way of apprehending and not by way of not apprehending, not by way of defilement and not by way of purification, and not by way of arising and not by way of cessation.

“If, however, those bodhisattva great beings do not practice the practice of the six perfections, do not wait on many buddhas, have not generated the roots of virtue, have not been assisted by spiritual mentors, and have not trained in all phenomena being empty of their own defining characteristics, they dedicate to unsurpassed, perfect, complete enlightenment having made a mental image of those bases, those objective referents, those buddhas, those roots of virtue, and those bases of meritorious action associated with rejoicing.

“Venerable monk Subhūti, the perfection of wisdom that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of meditative concentration that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of perseverance that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of tolerance that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of ethical discipline that is taught in this way should not be explained [F.122.a] in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of generosity that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of internal phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of external phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of external and internal phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of emptiness that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of great extent that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of ultimate reality that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of conditioned phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of unconditioned phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of the unlimited that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of that which has neither beginning nor end that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of nonexclusion that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of inherent nature that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of all phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of intrinsic defining characteristics that is taught in this way [F.122.b] should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of that which cannot be apprehended that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of nonentities that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of essential nature that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of an essential nature of nonentities that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The applications of mindfulness that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The correct exertions that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The supports for miraculous ability that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The faculties that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The powers that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The branches of enlightenment that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The noble eightfold path that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The truths of the noble ones that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The meditative concentrations that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The immeasurable attitudes that are taught in this way [F.123.a] should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The formless absorptions that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The eight liberations that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The nine serial steps of meditative absorption that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness, signlessness, and wishlessness gateways to liberation that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The extrasensory powers that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The meditative stabilities that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The dhāraṇī gateways that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The ten powers of the tathāgatas that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The four fearlessnesses that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The four kinds of exact knowledge that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The eighteen distinct qualities of the buddhas that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. knowledge of all the dharmas that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The knowledge of the aspects of the path that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. All-aspect omniscience that is taught in this way should not be explained in the presence of [F.123.b] a bodhisattva who has newly set out in the vehicle.

“All phenomena being empty of their own defining characteristics, which is taught in this way, should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. If you ask why, it is because the mere faith that they have, the mere joy, the mere resolve, and the mere devotion that they have for her would be rendered nonexistent. It should, however, be explained and taught in the presence of bodhisattva great beings who are irreversible.

“The perfection of wisdom that is taught in this way should be explained and should be taught in the presence of those who have been assisted by spiritual mentors, have performed deeds of service for the earlier victors, have generated roots of virtue, and have waited on many buddhas. The perfection of meditative concentration that is taught in this way should be explained and should be taught in their presence, the perfection of perseverance that is taught in this way should be explained and should be taught in their presence, the perfection of tolerance that is taught in this way should be explained and should be taught in their presence, the perfection of ethical discipline that is taught in this way should be explained and should be taught in their presence, and the perfection of generosity that is taught in this way should be explained and should be taught in their presence. The emptiness of internal phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of external phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of external and internal phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of emptiness that is taught in this way should be explained and should be taught in their presence, the emptiness of great extent that is taught in this way should be explained and should be taught in their presence, the emptiness of ultimate reality that is taught in this way should be explained and should be taught in their presence, the emptiness of conditioned phenomena that is taught in this way should be explained and should be taught [F.124.a] in their presence, the emptiness of unconditioned phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of the unlimited that is taught in this way should be explained and should be taught in their presence, the emptiness of that which has neither beginning nor end that is taught in this way should be explained and should be taught in their presence, the emptiness of nonexclusion that is taught in this way should be explained and should be taught in their presence, the emptiness of inherent nature that is taught in this way should be explained and should be taught in their presence, the emptiness of all phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of intrinsic defining characteristics that is taught in this way should be explained and should be taught in their presence, the emptiness of that which cannot be apprehended that is taught in this way should be explained and should be taught in their presence, the emptiness of nonentities that is taught in this way should be explained and should be taught in their presence, the emptiness of essential nature that is taught in this way should be explained and should be taught in their presence, and the emptiness of an essential nature of nonentities that is taught in this way should be explained and should be taught in their presence. The applications of mindfulness that are taught in this way should be explained and should be taught in their presence, the correct exertions that are taught in this way should be explained and should be taught in their presence, the supports for miraculous ability that are taught in this way should be explained and should be taught in their presence, the faculties that are taught in this way should be explained and should be taught in their presence, the powers that are taught in this way should be explained and should be taught in their presence, the branches of enlightenment that are taught in this way should be explained and should be taught in their presence, and the noble eightfold path that is taught in this way should be explained and should be taught in their presence. The truths of the noble ones that are taught [F.124.b] in this way should be explained and should be taught in their presence, the meditative concentrations that are taught in this way should be explained and should be taught in their presence, the immeasurable attitudes that are taught in this way should be explained and should be taught in their presence, the formless absorptions that are taught in this way should be explained and should be taught in their presence, the eight liberations that are taught in this way should be explained and should be taught in their presence, the nine serial steps of meditative absorption that are taught in this way should be explained and should be taught in their presence, the emptiness, signlessness, and wishlessness gateways to liberation that are taught in this way should be explained and should be taught in their presence, the extrasensory powers that are taught in this way should be explained and should be taught in their presence, the meditative stabilities that are taught in this way should be explained and should be taught in their presence, the dhāraṇī gateways that are taught in this way should be explained and should be taught in their presence, the ten powers of the tathāgatas that are taught in this way should be explained and should be taught in their presence, the four fearlessnesses that are taught in this way should be explained and should be taught in their presence, the four kinds of exact knowledge that are taught in this way should be explained and should be taught in their presence, great compassion that is taught in this way should be explained and should be taught in their presence, and the eighteen distinct qualities of the buddhas that are taught in this way should be explained and should be taught in their presence. knowledge of all the dharmas that is taught in this way should be explained and should be taught in their presence, the knowledge of the aspects of the path that is taught in this way should be explained and should be taught in their presence, and all-aspect omniscience that is taught in this way should not be explained in their presence. [F.125.a] All phenomena being empty of their own defining characteristics, which is taught in this way, should be explained and should be taught in their presence. When they hear this, they will not be afraid, they will not be frightened, and they will not be terrified.

“It is in that manner, Subhūti, that bodhisattva great beings should dedicate the basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment.”

“Maitreya,” said Subhūti, “if the mind with which they rejoice‍—that mind dedicating the roots of virtue to unsurpassed, perfect, complete enlightenment‍—is extinct, has ceased, is nonexistent, and is transformed,774 and if these bases, these objective referents, and these roots of virtue are also extinct, have ceased, are nonexistent, and are transformed, what is that mind associated with rejoicing, what are those bases, what are those objective referents, and what are those roots of virtue that should be dedicated to unsurpassed, perfect, complete enlightenment? Does the mind dedicate the mind? Does a mind dedicate a mind in that manner, or, when a mind dedicates a mind, is there no meeting together of the two minds? That which is the essential nature of mind also cannot dedicate.

“When bodhisattva great beings practice the perfection of wisdom, if they know that the perfection of wisdom is a nonentity, the perfection of meditative concentration is a nonentity, the perfection of perseverance is a nonentity, the perfection of tolerance is a nonentity, the perfection of ethical discipline is a nonentity, and the perfection of generosity is a nonentity; the emptiness of internal phenomena is a nonentity, the emptiness of external phenomena is a nonentity, the emptiness of external and internal phenomena is a nonentity, the emptiness of emptiness is a nonentity, the emptiness of great extent is a nonentity, [F.125.b] the emptiness of ultimate reality is a nonentity, the emptiness of conditioned phenomena is a nonentity, the emptiness of unconditioned phenomena is a nonentity, the emptiness of the unlimited is a nonentity, the emptiness of that which has neither beginning nor end is a nonentity, the emptiness of nonexclusion is a nonentity, the emptiness of inherent nature is a nonentity, the emptiness of all phenomena is a nonentity, the emptiness of intrinsic defining characteristics is a nonentity, the emptiness of that which cannot be apprehended is a nonentity, the emptiness of nonentities is a nonentity, the emptiness of essential nature is a nonentity, and the emptiness of an essential nature of nonentities is a nonentity; the applications of mindfulness are nonentities, the correct exertions are nonentities, the supports for miraculous ability are nonentities, the faculties are nonentities, the powers are nonentities, the branches of enlightenment are nonentities, and the noble eightfold path is a nonentity; the truths of the noble ones are nonentities, the meditative concentrations are nonentities, the immeasurable attitudes are nonentities, the formless absorptions are nonentities, the liberations are nonentities, the serial steps of meditative absorption are nonentities, the emptiness, signlessness, and wishlessness gateways to liberation are nonentities, the extrasensory powers are nonentities, the meditative stabilities are nonentities, the dhāraṇī gateways are nonentities, the ten powers of the tathāgatas are nonentities, the four fearlessnesses are nonentities, the four kinds of exact knowledge are nonentities, great compassion is a nonentity, [F.126.a] and the eighteen distinct qualities of the buddhas are nonentities; and the fruit of having entered the stream is a nonentity, the fruit of once-returner is a nonentity, the fruit of non-returner is a nonentity, arhatship is a nonentity, individual enlightenment is a nonentity, the knowledge of the aspects of the path is a nonentity, and all-aspect omniscience is a nonentity, bodhisattva great beings should dedicate in that manner the basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment. If they make the dedication in that manner, they will have made the dedication to unsurpassed, perfect, complete enlightenment.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Venerable monk Subhūti, if bodhisattva great beings who have newly set out in the vehicle were to hear this teaching, they would be afraid and frightened‍—they would be terrified, would they not? Venerable monk Subhūti, how should bodhisattva great beings who have newly set out in the vehicle dedicate these roots of virtue to unsurpassed, perfect, complete enlightenment? How, having taken hold of the basis of meritorious action associated with rejoicing, do they dedicate it to unsurpassed, perfect, complete enlightenment?”

Then the venerable Subhūti, focused on the bodhisattva great being Maitreya, said to Śakra, mighty lord of the gods, “Kauśika, if those bodhisattva great beings who have newly set out in the vehicle practice the perfection of wisdom and grasp this perfection of wisdom, without apprehending it [F.126.b] and by way of signlessness; practice the perfection of meditative concentration and grasp this perfection of meditative concentration, without apprehending it and by way of signlessness; practice the perfection of perseverance and grasp this perfection of perseverance, without apprehending it and by way of signlessness; practice the perfection of tolerance and grasp this perfection of tolerance, without apprehending it and by way of signlessness; practice the perfection of ethical discipline and grasp this perfection of ethical discipline, without apprehending it and by way of signlessness; and practice the perfection of generosity and grasp this perfection of generosity, without apprehending it and by way of signlessness; if they practice the emptiness of internal phenomena and grasp this emptiness of internal phenomena, without apprehending it and by way of signlessness; practice the emptiness of external phenomena and grasp this emptiness of external phenomena, without apprehending it and by way of signlessness; practice the emptiness of external and internal phenomena and grasp this emptiness of external and internal phenomena, without apprehending it and by way of signlessness; practice the emptiness of emptiness and grasp this emptiness of emptiness, without apprehending it and by way of signlessness; practice the emptiness of great extent and grasp this emptiness of great extent, without apprehending it and by way of signlessness; practice the emptiness of ultimate reality and grasp this emptiness of ultimate reality, without apprehending it and by way of signlessness; practice the emptiness of conditioned phenomena and grasp this emptiness of conditioned phenomena, without apprehending it and by way of signlessness; [F.127.a] practice the emptiness of unconditioned phenomena and grasp this emptiness of unconditioned phenomena, without apprehending it and by way of signlessness; practice the emptiness of the unlimited and grasp this emptiness of the unlimited, without apprehending it and by way of signlessness; practice the emptiness of that which has neither beginning nor end and grasp this emptiness of that which has neither beginning nor end, without apprehending it and by way of signlessness; practice the emptiness of nonexclusion and grasp this emptiness of nonexclusion, without apprehending it and by way of signlessness; practice the emptiness of inherent nature and grasp this emptiness of inherent nature, without apprehending it and by way of signlessness; practice the emptiness of all phenomena and grasp this emptiness of all phenomena, without apprehending it and by way of signlessness; practice the emptiness of intrinsic defining characteristics and grasp this emptiness of intrinsic defining characteristics, without apprehending it and by way of signlessness; practice the emptiness of that which cannot be apprehended and grasp this emptiness of that which cannot be apprehended, without apprehending it and by way of signlessness; practice the emptiness of nonentities and grasp this emptiness of nonentities, without apprehending it and by way of signlessness; practice the emptiness of essential nature and grasp this emptiness of essential nature, without apprehending it and by way of signlessness; and practice the emptiness of an essential nature of nonentities and grasp this emptiness of an essential nature of nonentities, without apprehending it and by way of signlessness; if they practice the applications of mindfulness and grasp these applications of mindfulness, without apprehending them [F.127.b] and by way of signlessness; practice the correct exertions and grasp these correct exertions, without apprehending them and by way of signlessness; practice the supports for miraculous ability and grasp these supports for miraculous ability, without apprehending them and by way of signlessness; practice the faculties and grasp these faculties, without apprehending them and by way of signlessness; practice the powers and grasp these powers, without apprehending them and by way of signlessness; practice the branches of enlightenment and grasp these branches of enlightenment, without apprehending them and by way of signlessness; and practice the noble eightfold path and grasp this noble eightfold path, without apprehending it and by way of signlessness; if they practice the truths of the noble ones and grasp these truths of the noble ones, without apprehending them and by way of signlessness; practice the meditative concentrations and grasp these meditative concentrations, without apprehending them and by way of signlessness; practice the immeasurable attitudes and grasp these immeasurable attitudes, without apprehending them and by way of signlessness; practice the formless absorptions and grasp these formless absorptions, without apprehending them and by way of signlessness; practice the liberations and grasp these liberations, without apprehending them and by way of signlessness; practice the nine serial steps of meditative absorption and grasp these [F.128.a] nine serial steps of meditative absorption, without apprehending them and by way of signlessness; practice the emptiness, signlessness, and wishlessness gateways to liberation and grasp these emptiness, signlessness, and wishlessness gateways to liberation, without apprehending them and by way of signlessness; practice the extrasensory powers and grasp these extrasensory powers, without apprehending them and by way of signlessness; practice the meditative stabilities and grasp these meditative stabilities, without apprehending them and by way of signlessness; practice the dhāraṇī gateways and grasp these dhāraṇī gateways, without apprehending them and by way of signlessness; practice the ten powers of the tathāgatas and grasp these ten powers of the tathāgatas, without apprehending them and by way of signlessness; practice the four fearlessnesses and grasp these four fearlessnesses, without apprehending them and by way of signlessness; practice the four kinds of exact knowledge and grasp these four kinds of exact knowledge, without apprehending them and by way of signlessness; practice great compassion and grasp this great compassion, without apprehending it and by way of signlessness; and practice the eighteen distinct qualities of the buddhas and grasp these eighteen distinct qualities of the buddhas, without apprehending them and by way of signlessness; if they practice knowledge of all the dharmas and grasp this knowledge of all the dharmas, without apprehending it and by way of signlessness; practice [F.128.b] the knowledge of the aspects of the path and grasp this knowledge of the aspects of the path, without apprehending it and by way of signlessness; and practice all-aspect omniscience and grasp this all-aspect omniscience, without apprehending it and by way of signlessness, then they will have more belief775 in the perfection of wisdom, will have more belief in the perfection of meditative concentration, will have more belief in the perfection of perseverance, will have more belief in the perfection of tolerance, will have more belief in the perfection of ethical discipline, and will have more belief in the perfection of generosity; they will have more belief in the emptiness of internal phenomena, will have more belief in the emptiness of external phenomena, will have more belief in the emptiness of external and internal phenomena, will have more belief in the emptiness of emptiness, will have more belief in the emptiness of great extent, will have more belief in the emptiness of ultimate reality, will have more belief in the emptiness of conditioned phenomena, will have more belief in the emptiness of unconditioned phenomena, will have more belief in the emptiness of the unlimited, will have more belief in the emptiness of that which has neither beginning nor end, will have more belief in the emptiness of nonexclusion, will have more belief in the emptiness of inherent nature, will have more belief in the emptiness of all phenomena, will have more belief in the emptiness of intrinsic defining characteristics, will have more belief in the emptiness of that which cannot be apprehended, will have more belief in the emptiness of nonentities, will have more belief in the emptiness of essential nature, and will have more belief in the emptiness of an essential nature of nonentities; they will have more belief in the applications of mindfulness, will have more belief in the correct exertions, will have more belief in the supports for miraculous ability, will have more belief in the faculties, [F.129.a] will have more belief in the powers, will have more belief in the branches of enlightenment, and will have more belief in the noble eightfold path; and they will have more belief the truths of the noble ones, will have more belief in the meditative concentrations, will have more belief in the immeasurable attitudes, will have more belief in the formless absorptions, will have more belief in the eight liberations, will have more belief in the nine serial steps of meditative absorption, will have more belief in the emptiness, signlessness, and wishlessness gateways to liberation, will have more belief in the extrasensory powers, will have more belief in the meditative stabilities, will have more belief in the dhāraṇī gateways, will have more belief in the ten powers of the tathāgatas, will have more belief in the four fearlessnesses, will have more belief in the four kinds of exact knowledge, will have more belief in the eighteen distinct qualities of the buddhas, will have more belief in knowledge of all the dharmas, will have more belief in the knowledge of the aspects of the path, and will have more belief in all-aspect omniscience.

“They will be assisted by spiritual mentors, and those spiritual mentors will also instruct them in the six perfections in accordance with the meaning and the letter, instructing them in such a way that they will not be separated in any way from the perfection of wisdom until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of meditative concentration until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of perseverance [F.129.b] until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of tolerance until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of ethical discipline until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the perfection of generosity until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the emptiness of internal phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of external phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of external and internal phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of emptiness until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of great extent until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of ultimate reality until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of conditioned phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of unconditioned phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of the unlimited until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of that which has neither beginning nor end until they have entered a bodhisattva’s full maturity, [F.130.a] instructing them in such a way that they will not be separated in any way from the emptiness of nonexclusion until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of inherent nature until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of all phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of intrinsic defining characteristics until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of that which cannot be apprehended until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of nonentities until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of essential nature until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the emptiness of an essential nature of nonentities until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the four applications of mindfulness until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four correct exertions until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four supports for miraculous ability until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five faculties until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five powers until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be [F.130.b] separated in any way from the seven branches of enlightenment until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the noble eightfold path until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the four truths of the noble ones until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four meditative concentrations until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four immeasurable attitudes until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four formless absorptions until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the eight liberations until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the nine serial steps of meditative absorption until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness, signlessness, and wishlessness gateways to liberation until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five extrasensory powers until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the meditative stabilities until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the dhāraṇī gateways until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the ten powers of the tathāgatas until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way [F.131.a] from the four fearlessnesses until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four kinds of exact knowledge until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from great compassion until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the eighteen distinct qualities of the buddhas until they have entered a bodhisattva’s full maturity.

“They will also teach them about the deeds of Māra, and, once they have heard about those deeds of Māra, how there will be no decrease or increase. If you ask why, it is because those deeds of Māra are without an essential nature. Until they enter a bodhisattva’s full maturity, they will not be separated from the lord buddhas, they will generate roots of virtue in relation to them, by these roots of virtue they will become secure in the family of bodhisattvas, and until they fully awaken to unsurpassed, perfect, complete enlightenment, they will never be separated from the family of bodhisattvas. [B10]

“Moreover, Kauśika, bodhisattva great beings who have newly set out in the vehicle should gather together, compress into one, and take the measure776 of those merits accrued by the immeasurable, countless [F.131.b] tathāgatas, arhats, perfectly complete buddhas who are presently residing and maintaining themselves, and teaching the Dharma, along with their communities of śrāvakas, in the countless, immeasurable world systems in each of the eastern direction, southern direction, western direction, northern direction, intermediate northeastern direction, intermediate southeastern direction, intermediate southwestern direction, intermediate northwestern direction, and in the directions below and above‍—those lord buddhas who have cut off the modes of thought construction, whose use of words is unimpeded, whose burden has been relinquished, who have trodden down the thorns of the town, who have completely severed the fetters binding them to the rebirth process, and whose minds are thoroughly liberated by perfect understanding‍—and of those roots of virtue, as many as there are, generated in relation to them by those in great and lofty royal families, or those in great and lofty priestly families, or those in great and lofty householder families, or by the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa realm, or the gods of the Yāma realm, or the gods of the Tuṣita realm, or the gods of the Nirmāṇarati realm, or the gods of the Paranirmitavaśavartin realm, or the gods of the Brahmakāyika realm, or the gods of the Brahmapurohita realm, or the gods of the Brahma­pārṣadya realm, or the gods of the Mahābrahmā realm, or the gods of the Ābha realm, or the gods of the Parīttābha realm, or the gods of the Apramāṇābha realm, or the gods of the Ābhāsvara realm, or the gods of the Śubha realm, or the gods of the Parīttaśubha realm, or the gods of the Apramāṇaśubha realm, or the gods of the Śubhakṛtsna realm, or the gods of the Vṛha realm, or the gods of the Parīttavṛha realm, or the gods of the Apramāṇavṛha realm, or the gods of the Vṛhatphala realm, or the gods of the Avṛha realm, or the gods of the Atapa realm, or the gods of the Sudṛśa realm, or the gods of the Sudarśana realm, or the gods of the Akaniṣṭha realm‍—or by anyone, whoever they are‍—and, having done so, should rejoice in them with the rejoicing that is excellent, foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled. And having rejoiced, making common cause with all beings, they should dedicate those to unsurpassed, perfect, complete enlightenment.”

Then the bodhisattva great being Maitreya asked the venerable Subhūti, “If bodhisattva great beings who [F.132.a] have newly set out in the vehicle focus their thoughts, as is their habit,777 on all those roots of virtue of the lord buddhas and the communities of śrāvakas of the lord buddhas, and rejoice in them with the rejoicing that is excellent, foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled, how will those bodhisattva great beings not have a mistaken perception, how will they not have a mistaken thought, and how will they not have a mistaken view?”

“Maitreya,” replied Subhūti, “if those bodhisattva great beings focus their thoughts, as is their habit, on those lord buddhas and their communities of śrāvakas, and do not have a perception of a buddha, do not have a perception of a śrāvaka, do not have a perception of a root of virtue, and do not have a perception of a mind, even of that mind that makes the dedication, then the bodhisattva great beings who make the dedication in that manner will not have a mistaken perception, will not have a mistaken thought, and will not have a mistaken view. If those bodhisattva great beings take hold of a mental image and focus their thoughts, as is their habit, on those lord buddhas and their communities of śrāvakas and those roots of virtue, and, having taken hold of a mental image, dedicate them to unsurpassed, perfect, complete enlightenment, that would be the mistaken perception, the mistaken thought, and the mistaken view of bodhisattva great beings.

“If those bodhisattva great beings know, ‘The mind, when we focus our thoughts, as is our habit, [F.132.b] on those lord buddhas and their communities of śrāvakas and those roots of virtue, is extinct just as those are extinct,’ and if they make the dedication thinking, ‘That which is extinct cannot dedicate. This is the reality of the mind‍—that very mind by which the dedication is made‍—and this is the reality of that phenomenon [enlightenment], the phenomenon to which the dedication is made,’ they make the dedication perfectly and it will not be erroneous. So that is the way bodhisattva great beings should dedicate the roots of virtue.

“There are bodhisattva great beings who gather together, compress into one, and take the measure of the roots of virtue, as many as there are, of the lord buddhas of the past, future, and present, from the time they first set their mind on enlightenment to as long as their Dharma remains; and the roots of virtue, as many as there are, of the śrāvakas and pratyekabuddhas; and the roots of virtue, as many as there are, generated by many ordinary persons in relation to them; and the teachings of the Dharma that have been heard, as much as there are; and, in relation to that, the roots of virtue, as many as there are, generated by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; and the roots of virtue, as many as there are, generated by those in great and lofty royal families, or those in great and lofty priestly families, or those in great and lofty householder families, or by the gods of the Cāturmahārājika realm, or the gods of the Trayastriṃśa realm, or the gods of the Yāma realm, or the gods of the Tuṣita realm, or the gods of the Nirmāṇarati realm, or the gods of the Paranirmitavaśavartin realm, or the gods of the Brahmakāyika realm, or the gods of the Brahmapurohita realm, or the gods of the Brahma­pārṣadya realm, or the gods of the Mahābrahmā realm, or the gods of the Ābha realm, or the gods of the Parīttābha realm, or the gods of the Apramāṇābha realm, or the gods of the Ābhāsvara realm, [F.133.a] or the gods of the Śubha realm, or the gods of the Parīttaśubha realm, or the gods of the Apramāṇaśubha realm, or the gods of the Śubhakṛtsna realm, or the gods of the Vṛha realm, or the gods of the Parīttavṛha realm, or the gods of the Apramāṇavṛha realm, or the gods of the Vṛhatphala realm, or the gods of the Avṛha realm, or the gods of the Atapa realm, or the gods of the Sudṛśa realm, or the gods of the Sudarśana realm, or the gods of the Akaniṣṭha realm; and the good Dharma that they have heard, as much as there is. If, having done so, they were to rejoice with the rejoicing that is excellent, foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled, and dedicate all of that to unsurpassed, perfect, complete enlightenment, and if they were to make this dedication knowing, ‘Those phenomena are extinct, have ceased, are nonexistent, and are transformed, and that mind where the dedication is made is also empty of essential nature,’ then they will have made a dedication to unsurpassed, perfect, complete enlightenment.

“ ‘Phenomena do not dedicate phenomena. If you ask why, it is because all phenomena are empty of an essential nature.’ If they know this and if they make the dedication accordingly, they will have made a dedication to unsurpassed, perfect, complete enlightenment. So it is that when bodhisattva great beings practice the perfection of wisdom, practice the perfection of meditative concentration, practice the perfection of perseverance, practice the perfection of tolerance, practice the perfection of ethical discipline, and practice the perfection of generosity, they will not have a mistaken perception, they will not have [F.133.b] a mistaken thought, and they will not have a mistaken view. If you ask why, it is because these bodhisattva great beings are not attached to the dedication, are not attached to those roots of virtue, do not observe even enlightenment, and do not observe the mind set on enlightenment to which they could be attached. This is the unsurpassed dedication of bodhisattva great beings.

“If bodhisattva great beings know that their accumulation of the basis of meritorious action is devoid of the aggregates, sensory elements, and sense fields; if they know that it is devoid of the perfection of wisdom, know that it is devoid of the perfection of meditative concentration, know that it is devoid of the perfection of perseverance, know that it is devoid of the perfection of tolerance, know that it is devoid of the perfection of ethical discipline, and know that it is devoid of the perfection of generosity; know that it is devoid of the emptiness of internal phenomena, know that it is devoid of the emptiness of external phenomena, know that it is devoid of the emptiness of external and internal phenomena, know that it is devoid of the emptiness of emptiness, know that it is devoid of the emptiness of great extent, know that it is devoid of the emptiness of ultimate reality, know that it is devoid of the emptiness of conditioned phenomena, know that it is devoid of the emptiness of unconditioned phenomena, know that it is devoid of the emptiness of the unlimited, know that it is devoid of the emptiness of that which has neither beginning nor end, know that it is devoid of the emptiness of nonexclusion, know that it is devoid of the emptiness of inherent nature, know that it is devoid of the emptiness of all phenomena, know that it is devoid of the emptiness of intrinsic defining characteristics, know that it is devoid of the emptiness of that which cannot be apprehended, know that it is devoid of the emptiness of nonentities, know that it is devoid of the emptiness of essential nature, and know that it is devoid of the emptiness of an essential nature of nonentities; know that it is devoid of [F.134.a] the applications of mindfulness, know that it is devoid of the correct exertions, know that it is devoid of the supports for miraculous ability, know that it is devoid of the faculties, know that it is devoid of the powers, know that it is devoid of the branches of enlightenment, and know that it is devoid of the noble eightfold path; and know that it is devoid of the truths of the noble ones, know that it is devoid of the meditative concentrations, know that it is devoid of the immeasurable attitudes, know that it is devoid of the formless absorptions, know that it is devoid of the eight liberations, know that it is devoid of the nine serial steps of meditative absorption, know that it is devoid of the emptiness, signlessness, and wishlessness gateways to liberation, know that it is devoid of the extrasensory powers, know that it is devoid of the meditative stabilities, know that it is devoid of the dhāraṇī gateways, know that it is devoid of the ten powers of the tathāgatas, know that it is devoid of the four fearlessnesses, know that it is devoid of the four kinds of exact knowledge, know that it is devoid of great loving kindness, know that it is devoid of great compassion, and know that it is devoid of the eighteen distinct qualities of the buddhas, in that way, Subhūti, the accumulation of the basis of meritorious action is dedicated by bodhisattva great beings to unsurpassed, perfect, complete enlightenment.

“If bodhisattva great beings know that that accumulation of the basis of meritorious action associated with rejoicing is devoid of the essential nature of an accumulation of the basis of meritorious action associated with rejoicing, and if they know that those buddhas are devoid of the essential nature of a buddha, those roots of virtue are devoid of the essential nature of a root of virtue, those accumulations are devoid of the essential nature of an accumulation, [F.134.b] that mind of enlightenment is devoid of the essential nature of a mind set on enlightenment, that dedication is devoid of the essential nature of a dedication, and that enlightenment is devoid of the essential nature of an enlightenment; the perfection of wisdom is devoid of the essential nature of a perfection of wisdom; that the perfection of meditative concentration is devoid of the essential nature of a perfection of meditative concentration, the perfection of perseverance is devoid of an essential nature of a perfection of perseverance, the perfection of tolerance is devoid of the essential nature of a perfection of tolerance, the perfection of ethical discipline is devoid of the essential nature of a perfection of ethical discipline, and the perfection of generosity is devoid of the essential nature of a perfection of generosity; that the emptiness of internal phenomena is devoid of an emptiness of internal phenomena, the emptiness of external phenomena is devoid of the essential nature of an emptiness of external phenomena, the emptiness of external and internal phenomena is devoid of the essential nature of an emptiness of external and internal phenomena, the emptiness of emptiness is devoid of the essential nature of an emptiness of emptiness, the emptiness of great extent is devoid of the essential nature of an emptiness of great extent, the emptiness of ultimate reality is devoid of the essential nature of an emptiness of ultimate reality, the emptiness of conditioned phenomena is devoid of the essential nature of an emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is devoid of the essential nature of an emptiness of unconditioned phenomena, the emptiness of the unlimited is devoid of the essential nature of an emptiness of the unlimited, the emptiness of that which has neither beginning nor end is devoid of the essential nature of an emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is devoid of the essential nature of an emptiness of nonexclusion, the emptiness of inherent nature is devoid of the essential nature of an emptiness of inherent nature, the emptiness of all phenomena is devoid of the essential nature of an emptiness of all phenomena, the emptiness of intrinsic defining characteristics is devoid of the essential nature of an emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is devoid of the essential nature of an emptiness of that which cannot be apprehended, [F.135.a] the emptiness of nonentities is devoid of the essential nature of an emptiness of nonentities, the emptiness of essential nature is devoid of the essential nature of an emptiness of essential nature, and the emptiness of an essential nature of nonentities is devoid of the emptiness of an essential nature of nonentities; that the applications of mindfulness are devoid of the essential nature of an application of mindfulness, the correct exertions are devoid of the essential nature of a correct exertion, the supports for miraculous ability are devoid of the essential nature of a support for miraculous ability, the faculties are devoid of the essential nature of a faculty, the powers are devoid of the essential nature of a power, the branches of enlightenment are devoid of the essential nature of a branch of enlightenment, and the noble eightfold path is devoid of a noble eightfold path; that the truths of the noble ones are devoid of a truth of the noble ones, the meditative concentrations are devoid of the essential nature of a meditative concentration, the immeasurable attitudes are devoid of the essential nature of an immeasurable attitude, the formless absorptions are devoid of the essential nature of a formless absorption, the eight liberations are devoid of the essential nature of a liberation, the nine serial steps of meditative absorption are devoid of the essential nature of a serial step of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are devoid of the essential nature of an emptiness, signlessness, or wishlessness gateway to liberation, the extrasensory powers are devoid of the essential nature of an extrasensory power, the meditative stabilities are devoid of the essential nature of a meditative stability, and the dhāraṇī gateways are devoid of the essential nature of a dhāraṇī gateway; and that the ten powers of the tathāgatas are devoid [F.135.b] of the essential nature of a power of the tathāgatas, the four fearlessnesses are devoid of the essential nature of a fearlessness, the four kinds of exact knowledge are devoid of the essential nature of a kind of exact knowledge, great compassion is devoid of a great compassion, and the eighteen distinct qualities of the buddhas are devoid of a distinct quality of the buddhas, then those bodhisattva great beings should practice the perfection of wisdom that is void accordingly, because this is the perfection of wisdom of bodhisattva great beings.

“Moreover, when bodhisattva great beings dedicate the roots of virtue of those lord buddhas and their communities of śrāvakas who have passed into final nirvāṇa, they should make the dedication like this: Just as those lord buddhas have passed into final nirvāṇa, these roots of virtue, too, have passed into final nirvāṇa. Just like those roots of virtue, as they really are, this dedication too has passed into final nirvāṇa. And that mind that is the mind by which the dedication is made is of a similar type, which is to say, has that as its essential nature. When they understand like that, the dedication has been made to unsurpassed, perfect, complete enlightenment, and when the dedication has been made in that manner, they will not have a mistaken perception, they will not have a mistaken thought, and they will not have a mistaken view.

“When bodhisattva great beings practice the perfection of wisdom, if they perceive those roots of virtue of those lord buddhas by way of a mental image, they do not make a dedication to unsurpassed, perfect, complete enlightenment. ‘All the lord buddhas of the past, as many as there are, are not mental images‍—they are not within the scope of mental images.’778 Even if they focus their thoughts, as they habitually do, like that, they still make them into mental images [F.136.a] and do not dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment. In that way they will have a mistaken perception, they will have a mistaken thought, and they will have a mistaken view.

“If bodhisattva great beings do not perceive those lord buddhas, those roots of virtue, those accumulations, and those settings of the mind on enlightenment, and do not make them into mental images, they dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment. In that way they will not have a mistaken perception, they will not have a mistaken thought, and they will not have a mistaken view.”

“Venerable monk Subhūti,” asked Maitreya, “how do bodhisattva great beings not make a mental image of those roots of virtue and dedicate them to unsurpassed, perfect, complete enlightenment?”

“Bodhisattva great beings should train in those skillful means in this perfection of wisdom,” replied Subhūti. “They should know about the skillful means of bodhisattva great beings from the perfection of wisdom. Without relying on the perfection of wisdom, it is not possible to dedicate the basis of meritorious action.”

Maitreya then said, “Should one think, ‘Would there not be the fault that in the perfection of wisdom those lord buddhas do not exist and are not apprehended, those roots of virtue do not exist and are not apprehended, those accumulations do not exist and are not apprehended, and those settings of the mind by which the dedication is made to unsurpassed, perfect, complete enlightenment do not exist and are not apprehended?’ [F.136.b] in regard to that, when bodhisattva great beings practice the perfection of wisdom they should make an investigation as follows: ‘If those bodies of theirs779 have ceased, those roots of virtue have ceased, those accumulations have ceased, and those settings of the mind on enlightenment have ceased, how, having made them mental images, could there be any conception of those lord buddhas, those roots of virtue, those accumulations, and those settings of the mind on enlightenment?’

“The tathāgatas, arhats, perfectly complete buddhas do not rejoice in and praise dedication by way of mental images in that manner. If you ask why, it is because making a mental image of the lord buddhas who have passed into final nirvāṇa, and conceiving of them and apprehending them, is their major act of apprehending. So it is that bodhisattva great beings who wish to dedicate those roots of virtue should make the dedication without apprehending and without making mental images. The tathāgatas, arhats, perfectly complete buddhas do not say that a dedication of someone with the perception of an objective referent and with the perception of a mental image is of great value. If you ask why, it is because that dedication would be poisonous and painful.

“To illustrate, it would be just like perfect780 food of excellent color and excellent aroma, mixed with poison‍—even though the color, aroma, and taste may well be pleasant, it nonetheless would end up being poisonous. Persons of a childish disposition or disposed to intellectual confusion think it is edible, but if they do indeed eat it, even though they experience the color, aroma, and good taste, it transforms781 into suffering and the ripening of suffering. [F.137.a]

“Similarly, here some with wrong awareness, wrong cognition, and wrong training, who do not realize and do not understand the meaning, will teach as follows: ‘Come here, child of a good family. You should gather together, compress into one, and take the measure of all those roots of virtue, as many as there are, that the lord buddhas of the past, future, and present, from the time they first set their mind on enlightenment, up to fully awakening to unsurpassed, perfect, complete enlightenment, up to when they passed into final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, and up until the disappearance of the good Dharma have accumulated, are accumulating, and will accumulate from having practiced the perfection of wisdom; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of meditative concentration; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of perseverance; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of tolerance; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of ethical discipline; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of generosity; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four meditative concentrations;[F.137.b] the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four immeasurable attitudes; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four formless absorptions; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the five extrasensory powers; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four applications of mindfulness; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four correct exertions; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four supports for miraculous ability; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the five faculties; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the five powers; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the seven branches of enlightenment; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the noble eightfold path; [F.138.a] the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four truths of the noble ones; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the eight liberations; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the nine serial steps of meditative absorption; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the emptiness, signlessness, and wishlessness gateways to liberation; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the meditative stabilities; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the dhāraṇī gateways; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the ten powers of the tathāgatas; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four fearlessnesses; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four kinds of exact knowledge; [F.138.b] the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated great compassion; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated and the eighteen distinct qualities of the buddhas; the roots of virtue, as many as there are, that they accumulate, through which they have refined, are refining, and will refine many buddhafields and through which they have brought to maturity, are bringing to maturity, and will bring to maturity many beings; the lord buddhas’ aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, aggregate of the knowledge and seeing of liberation, knowledge of an all-aspect omniscient one, state where the attributes do not decline, and abiding in perpetual equanimity; the uncontaminated roots of virtue of those śrāvakas; those roots of virtue on account of which one782 has rejoiced, is rejoicing, and will rejoice in them, and on account of which the pratyekabuddhas have been, are being, and will be prophesied by those lord buddhas; and the roots of virtue that have been generated, are being generated, and will be generated by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and you should dedicate these to unsurpassed, perfect, complete enlightenment.’

“When a dedication is made with a dedication by way of a mental image and an apprehended object in that manner, it becomes poisonous. It is like that poisonous food [F.139.a] in the illustration. For those who have a perception of an apprehended object there is no dedication. And why? Because that apprehending is poisonous, has a causal sign, has causes, and has conditions. If they dedicate in such a manner, they will deprecate the tathāgatas, will not speak as the tathāgatas have spoken, and will also not speak in accord with the Dharma.”

“So how, then, should sons or daughters of good families in the vehicle of the bodhisattvas rejoice in and dedicate the roots of virtue of the lord buddhas of the past, future, and present? How, when they rejoice in all those roots of virtue, as many as there are, that the lord buddhas of the past, future, and present, from the time they first set their mind on enlightenment, up to fully awakening to unsurpassed, perfect, complete enlightenment, up to when they passed into final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, and up until the disappearance of the good Dharma have accumulated, are accumulating, and will accumulate from having practiced the perfection of wisdom; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of meditative concentration; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of perseverance; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of tolerance; the roots of virtue, as many as there are, that they have accumulated, [F.139.b] are accumulating, and will accumulate from having practiced the perfection of ethical discipline; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having practiced the perfection of generosity; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four meditative concentrations; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four immeasurable attitudes; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four formless absorptions; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the five extrasensory powers; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four applications of mindfulness; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four correct exertions; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four supports for miraculous ability; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the five faculties; the roots of virtue, as many as there are, [F.140.a] that they have accumulated, are accumulating, and will accumulate from having cultivated the five powers; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the seven branches of enlightenment; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the noble eightfold path; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four truths of the noble ones; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the eight liberations; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the nine serial steps of meditative absorption; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the emptiness, signlessness, and wishlessness gateways to liberation; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the meditative stabilities; the roots of virtue, as many as there are, that they have accumulated, [F.140.b] are accumulating, and will accumulate from having cultivated the dhāraṇī gateways; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the ten powers of the tathāgatas; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four fearlessnesses; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated the four kinds of exact knowledge; the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated great compassion; and the roots of virtue, as many as there are, that they have accumulated, are accumulating, and will accumulate from having cultivated and the eighteen distinct qualities of the buddhas; the roots of virtue, as many as there are, that they accumulate, through which they have refined, are refining, and will refine many buddhafields and through which they have brought to maturity, are bringing to maturity, and will bring to maturity many beings; the lord buddhas’ aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, aggregate of the knowledge and seeing of liberation, knowledge of an all-aspect omniscient one, state where the attributes do not decline, and abiding in perpetual equanimity; the uncontaminated roots of virtue of those śrāvakas; those roots of virtue [F.141.a] on account of which one has rejoiced, is rejoicing, and will rejoice in them, and on account of which the pratyekabuddhas have been, are being, and will be prophesied by those lord buddhas; and the roots of virtue that have been generated, are being generated, and will be generated by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and when they dedicate them, should they not train, thinking that they will dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment?”

“Maitreya,” said Subhūti, “here sons or daughters of good families in the vehicle of the bodhisattvas practicing the perfection of wisdom with the wish not to deprecate the tathāgatas should dedicate in the following manner: ‘I should rejoice in those roots of virtue just as those tathāgatas, arhats, perfectly complete buddhas comprehend, know, and understand, with the unsurpassed transcendental knowledge of the buddhas, their natural conditions,783 essential natures, and defining characteristics, on account of which reality of phenomena they exist. Just as those lord buddhas comprehend them, I will dedicate them to unsurpassed, perfect, complete enlightenment.’ It is in this manner that the sons or daughters of good families in the vehicle of the bodhisattvas should dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment. If they dedicate in such a manner, they will not deprecate the tathāgatas, will speak as the tathāgatas have spoken, and will also speak in accord with the Dharma. Practicing in that manner, that dedication [F.141.b] of bodhisattva great beings will not be poisonous and will be a perfect nectar of immortality.

“Moreover, when sons or daughters of good families in the vehicle of the bodhisattvas practice the perfection of wisdom, they should dedicate the roots of virtue in the following manner: Just as physical forms are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; feelings are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; perceptions are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; formative predispositions are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the eyes are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the ears are not included within the realm of desire, [F.142.a] the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the nose is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the tongue is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the body is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the mental faculty is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as sights are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; sounds are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; odors are not included within the realm of desire, the realm of form, or the realm of formlessness, [F.142.b] and that which is not included in them is neither past, nor future, nor present; tastes are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; tangibles are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and mental phenomena are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as visual consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; auditory consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; olfactory consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; gustatory consciousness is not included within the realm of desire, the realm of form, [F.143.a] or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; tactile consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and mental consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as visually compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; aurally compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; nasally compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; lingually compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; [F.143.b] corporeally compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and mentally compounded sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as feelings conditioned by visually compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; feelings conditioned by aurally compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; feelings conditioned by nasally compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; feelings conditioned by lingually compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; feelings conditioned by corporeally compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, [F.144.a] nor future, nor present; and feelings conditioned by mentally compounded sensory contact are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the earth element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the water element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the fire element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the wind element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the space element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the consciousness element is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, [F.144.b] nor present; just as ignorance is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; formative predispositions are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; consciousness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; name and form are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the six sense fields are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; sensory contact is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; sensation is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; [F.145.a] craving is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; grasping is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the rebirth process is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; birth is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and aging and death are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the perfection of wisdom is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the perfection of meditative concentration is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; [F.145.b] the perfection of perseverance is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the perfection of tolerance is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the perfection of ethical discipline is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the perfection of generosity is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; [B11] just as the emptiness of internal phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of external phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of external and internal phenomena is not included within the realm of desire, the realm of form, or [F.146.a] the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of emptiness is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of great extent is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of ultimate reality is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of conditioned phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of unconditioned phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of the unlimited is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of that which has neither beginning nor end is not included within the realm of desire, the realm of form, or [F.146.b] the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of nonexclusion is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of inherent nature is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of all phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of intrinsic defining characteristics is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of that which cannot be apprehended is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of nonentities is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness of essential nature is not included within the realm of desire, the realm of form, or the realm of formlessness, [F.147.a] and that which is not included in them is neither past, nor future, nor present; and the emptiness of an essential nature of nonentities is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the applications of mindfulness are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the correct exertions are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the supports for miraculous ability are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the faculties are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the powers are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the branches of enlightenment are not included within the realm of desire, [F.147.b] the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the noble eightfold path is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the truths of the noble ones are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the meditative concentrations are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the immeasurable attitudes are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the formless absorptions are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the eight liberations are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, [F.148.a] nor future, nor present; the nine serial steps of meditative absorption are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the emptiness, signlessness, and wishlessness gateways to liberation are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the extrasensory powers are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the meditative stabilities are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the dhāraṇī gateways are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the ten powers of the tathāgatas are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the four fearlessnesses are not included within the realm of desire, the realm of form, or the realm of formlessness, [F.148.b] and that which is not included in them is neither past, nor future, nor present; the four kinds of exact knowledge are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; great compassion is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the eighteen distinct qualities of the buddhas are not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; just as the real nature is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the unmistaken real nature is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the inalienable real nature is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the reality of phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the realm of phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, [F.149.a] and that which is not included in them is neither past, nor future, nor present; the abiding nature of reality is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the maturity of phenomena is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the very limit of reality is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and the realm of the inconceivable is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and just as ethical discipline is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; meditative stability is not included within the realm of desire, the realm of form, or the realm of formlessness, [F.149.b] and that which is not included in them is neither past, nor future, nor present; wisdom is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; liberation is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; seeing the wisdom of liberation is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; all-aspect omniscience is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; the state where the attributes do not decline is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present; and abiding in perpetual equanimity is not included within the realm of desire, the realm of form, or the realm of formlessness, and that which is not included in them is neither past, nor future, nor present.

“If you ask why, it is because those are not included, [F.150.a] so the dedication also is not included, and that which is not included is neither past, nor future, nor present; the phenomenon to which the dedication is made, that phenomenon also is not included, and that which is not included is neither past, nor future, nor present; the phenomenon that is dedicating is also not included, and that which is not included is neither past, nor future, nor present; those lord buddhas are also not included, and that which is not included is neither past, nor future, nor present; and those roots of virtue of those lord buddhas are also not included, and that which is not included is neither past, nor future, nor present; those śrāvakas are also not included, so their roots of virtue are not included; and those pratyekabuddhas are also not included, so their roots of virtue are not included, and that which is not included is neither past, nor future, nor present.

“If, when bodhisattva great beings are practicing the perfection of wisdom, they know that those physical forms, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image [F.150.b] or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those perceptions, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those formative predispositions, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it [F.151.a] cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those eyes, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those ears, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that nose, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that tongue, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, [F.151.b] nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that body, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that mental faculty, which is not included within the realm of desire, the realm of form, or the realm of formlessness is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those sights, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those sounds, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, [F.152.a] nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those odors, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those tastes, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those tangibles, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those mental phenomena, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither [F.152.b] past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that visual consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that auditory consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that olfactory consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that gustatory consciousness, which is not included within the realm of desire, the realm of form, [F.153.a] or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that tactile consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that mental consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that visually compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that aurally compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, [F.153.b] and a nonentity cannot dedicate a nonentity‍—that that nasally compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that lingually compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that corporeally compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or [F.154.a] by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that mentally compounded sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by visually compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by aurally compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by nasally compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, [F.154.b] are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by lingually compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by corporeally compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those feelings conditioned by mentally compounded sensory contact, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that earth element, [F.155.a] which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that water element, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that fire element, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that wind element, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, [F.155.b] and a nonentity cannot dedicate a nonentity‍—that that space element, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that consciousness element, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that ignorance, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those formative predispositions, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you [F.156.a] ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that consciousness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that name and form, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those six sense fields, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that sensory contact, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, [F.156.b] nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that sensation, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that craving, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that grasping, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that rebirth process, which is not included within the realm of desire, the realm of form, [F.157.a] or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that birth, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that aging and death, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of generosity, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of ethical discipline, [F.157.b] which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of tolerance, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of perseverance, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of meditative concentration, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; [F.158.a] that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that perfection of wisdom, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that [B12] that emptiness of internal phenomena, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of external phenomena, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of external and internal phenomena, which is not included within the realm of desire, the realm of form, [F.158.b] or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of emptiness, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of great extent, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of ultimate reality, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity [F.159.a] cannot dedicate a nonentity‍—that that emptiness of conditioned phenomena, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of unconditioned phenomena, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of the unlimited, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of that which has neither beginning nor end, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if [F.159.b] you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of nonexclusion, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of inherent nature, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of all phenomena, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of intrinsic defining characteristics, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or [F.160.a] by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of that which cannot be apprehended, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of nonentities, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of essential nature, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that emptiness of an essential nature of nonentities, which is not included within the realm of desire, the realm of form, or the realm of formlessness, [F.160.b] is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those applications of mindfulness, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those correct exertions, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those supports for miraculous ability, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that [F.161.a] those faculties, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those powers, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those branches of enlightenment, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that noble eightfold path, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image [F.161.b] or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those truths of the noble ones, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those meditative concentrations, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those immeasurable attitudes, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those formless absorptions, which are not included within the realm of desire, the realm of form, or the realm of formlessness, [F.162.a] are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those eight liberations, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those nine serial steps of meditative absorption, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those emptiness, signlessness, and wishlessness gateways to liberation, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that [F.162.b] those extrasensory powers, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those meditative stabilities, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those dhāraṇī gateways, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those ten powers of the tathāgatas, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; [F.163.a] that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those four fearlessnesses, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those four kinds of exact knowledge, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that great compassion, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that those eighteen distinct qualities of the buddhas, which are not included within the realm of desire, the realm of form, or the realm of formlessness, are neither past, [F.163.b] nor future, nor present, and they cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because they have no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that fruit of having entered the stream, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that fruit of once-returner, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that fruit of non-returner, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that arhatship, which [F.164.a] is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that individual enlightenment, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that knowledge of the aspects of the path, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that all-aspect omniscience, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—that that state where the attributes do not decline, which is not included within the realm of desire, the realm of form, [F.164.b] or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—and that that abiding in perpetual equanimity, which is not included within the realm of desire, the realm of form, or the realm of formlessness, is neither past, nor future, nor present, and it cannot be dedicated by way of a mental image or by way of apprehending‍—if you ask why, it is because it has no essential nature; that which is without an essential nature is a nonentity, and a nonentity cannot dedicate a nonentity‍—in this way the dedication of the bodhisattva great beings will not be poisonous and will be a perfect nectar of immortality.

“If the sons or daughters of good families in the vehicle of the bodhisattvas dedicate those roots of virtuous action by way of a mental image or by way of apprehending, that is a dedication made in the wrong way, not a dedication that is perfect. A dedication made in the wrong way is not praised by the lord buddhas.

“Through that dedication that is not praised by the lord buddhas they do not complete the perfection of generosity, do not complete the perfection of ethical discipline, do not complete the perfection of tolerance, do not complete the perfection of perseverance, do not complete the perfection of meditative concentration, and do not complete the perfection of wisdom; they do not complete the emptiness of internal phenomena, [F.165.a] do not complete the emptiness of external phenomena, do not complete the emptiness of external and internal phenomena, do not complete the emptiness of emptiness, do not complete the emptiness of great extent, do not complete the emptiness of ultimate reality, do not complete the emptiness of conditioned phenomena, do not complete the emptiness of unconditioned phenomena, do not complete the emptiness of the unlimited, do not complete the emptiness of that which has neither beginning nor end, do not complete the emptiness of nonexclusion, do not complete the emptiness of inherent nature, do not complete the emptiness of all phenomena, do not complete the emptiness of intrinsic defining characteristics, do not complete the emptiness of that which cannot be apprehended, do not complete the emptiness of nonentities, do not complete the emptiness of essential nature, and do not complete the emptiness of an essential nature of nonentities; they do not complete the applications of mindfulness, do not complete the correct exertions, do not complete the supports for miraculous ability, do not complete the faculties, do not complete the powers, do not complete the branches of enlightenment, and do not complete the noble eightfold path; and they do not complete the truths of the noble ones, do not complete the meditative concentrations, do not complete the immeasurable attitudes, do not complete the formless absorptions, [F.165.b] do not complete the eight liberations, do not complete the nine serial steps of meditative absorption, do not complete the emptiness, signlessness, and wishlessness gateways to liberation, do not complete the extrasensory powers, do not complete the meditative stabilities, do not complete the dhāraṇī gateways, do not complete the ten powers of the tathāgatas, do not complete the four fearlessnesses, do not complete the four kinds of exact knowledge, do not complete great compassion, and do not complete the eighteen distinct qualities of the buddhas.

“Those who do not complete the perfection of generosity, do not complete the perfection of ethical discipline, do not complete the perfection of tolerance, do not complete the perfection of perseverance, do not complete the perfection of meditative concentration, and do not complete the perfection of wisdom; who do not complete the emptiness of internal phenomena, do not complete the emptiness of external phenomena, do not complete the emptiness of external and internal phenomena, do not complete the emptiness of emptiness, do not complete the emptiness of great extent, do not complete the emptiness of ultimate reality, do not complete the emptiness of conditioned phenomena, do not complete the emptiness of unconditioned phenomena, do not complete the emptiness of the unlimited, do not complete the emptiness of that which has neither beginning nor end, do not complete the emptiness of nonexclusion, [F.166.a] do not complete the emptiness of inherent nature, do not complete the emptiness of all phenomena, do not complete the emptiness of intrinsic defining characteristics, do not complete the emptiness of that which cannot be apprehended, do not complete the emptiness of nonentities, do not complete the emptiness of essential nature, and do not complete the emptiness of an essential nature of nonentities; who do not complete the applications of mindfulness, do not complete the correct exertions, do not complete the supports for miraculous ability, do not complete the faculties, do not complete the powers, do not complete the branches of enlightenment, and do not complete the noble eightfold path; and who do not complete the truths of the noble ones, do not complete the meditative concentrations, do not complete the immeasurable attitudes, do not complete the formless absorptions, do not complete the eight liberations, do not complete the nine serial steps of meditative absorption, do not complete the emptiness, signlessness, and wishlessness gateways to liberation, do not complete the extrasensory powers, do not complete the meditative stabilities, do not complete the dhāraṇī gateways, do not complete the ten powers of the tathāgatas, do not complete the four fearlessnesses, do not complete the four kinds of exact knowledge, do not complete [F.166.b] great compassion, and do not complete the eighteen distinct qualities of the buddhas will not refine a buddhafield, and they will not bring beings to maturity. Those who have not refined a buddhafield and brought beings to maturity will not fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, it is because that dedication is poisonous.

“Moreover, when bodhisattva great beings practice the perfection of wisdom they should make an investigation as follows: ‘Just as the lord buddhas comprehended that those roots of virtue should be dedicated based on this reality of phenomena, and that when the dedication has been made in that manner it will become the best of dedications, similarly I too should dedicate them, based on this reality of phenomena, to unsurpassed, perfect, complete enlightenment.’ ”

Then the Blessed One said to the venerable Subhūti, “Excellent, excellent, Subhūti! Subhūti, you, as you thus teach the aggregate of dedication of bodhisattva great beings by way of signlessness, by way of not apprehending anything, by way of nonarising, by way of nonceasing, by way of nondefilement, by way of nonpurification, by way of the essential nature of nonentities, by way of the emptiness of intrinsic defining characteristics, by way of the emptiness of essential nature, by way of the realm of phenomena, by way of the real nature, and by way of the one and only real nature, you, Subhūti, do the work of the Teacher.

“Subhūti, if all those beings of this great billionfold world system were to obtain the paths of the ten virtuous actions, [F.167.a] were to obtain the four meditative concentrations, were to obtain the four immeasurable attitudes, were to obtain the four formless absorptions, and were to obtain the five extrasensory powers, do you think, Subhūti, the merit of those beings for that reason would have increased greatly?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Subhūti.

“Subhūti,” continued the Blessed One, “the merit of those sons or daughters of good families who dedicate the roots of virtue with a dedication free from attachment increase even more greatly than theirs. So it is, Subhūti, that this dedication of the roots of virtue of those sons or daughters of good families is said to be supreme, is said to be the best, is said to be excellent, is said to be the foremost, is said to be the greatest, is said to be perfect, is said to be unsurpassed, and is said to be unexcelled.

“Moreover, Subhūti, if all those beings of this great billionfold world system, as many as there are, were to have become those who have entered the stream, were to have become once-returners, were to have become non-returners, or were to have become arhats, and if some sons or daughters of good families for the duration of their lives were to serve, respect, honor, and worship all of those who had entered the stream, had become once-returners, had become non-returners, and had become arhats with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—do you think, Subhūti, that the merit of those sons or daughters of good families for that reason would have increased greatly?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Subhūti.

“Subhūti,” continued the Blessed One, “the merit of those sons or daughters of good families who dedicate the roots of virtue with a dedication [F.167.b] free from attachment increase even more greatly than theirs. So it is, Subhūti, that this dedication of the roots of virtue of those sons or daughters of good families is said to be supreme, is said to be the best, is said to be excellent, is said to be the foremost, is said to be the greatest, is said to be perfect, is said to be unsurpassed, and is said to be unexcelled.

“Moreover, Subhūti, if all those beings of this great billionfold world system, as many as there are, were to have become pratyekabuddhas, and if some sons or daughters of good families were to serve, respect, honor, and worship them with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—do you think, Subhūti, that the merit of those sons or daughters of good families for that reason would have increased greatly?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Subhūti.

“Subhūti,” continued the Blessed One, “the merit of those sons or daughters of good families who dedicate the roots of virtue with a dedication free from attachment increases even more greatly than theirs. So it is, Subhūti, that this dedication of the roots of virtue of those sons or daughters of good families is said to be supreme, is said to be the best, is said to be excellent, is said to be the foremost, is said to be the greatest, is said to be perfect, is said to be unsurpassed, and is said to be unexcelled.

“Moreover, Subhūti, if all those beings of this great billionfold world system, as many as there are, were to have set out for unsurpassed, perfect, complete enlightenment, and if all those beings, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, [F.168.a] bedding, and medications owing to ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications owing to ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings [F.168.b] with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications owing to ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the direction below, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many [F.169.a] of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness; and all those beings, as many as there are, in the world systems of the direction above, numerous as the grains of sand of the river Gaṅgā, were, for eons as numerous as the grains of sand of the river Gaṅgā, to serve, respect, honor, and worship each of those bodhisattva great beings with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—and were to serve them with all the everyday necessities for happiness, do you think, Subhūti, that the merit of those sons or daughters of good families for that reason would have increased greatly?”

“Greatly, Blessed Lord, greatly, Well-Gone One!” replied Subhūti. “Blessed Lord, it would be immeasurable, incalculable, and boundless. Blessed Lord, it would be hard to exemplify that basis of meritorious action. Blessed Lord, if that basis of meritorious action were material, it could not be accommodated even in all the world systems, numerous as the grains of sand of the river Gaṅgā.”

The Blessed One then said, “Excellent, Subhūti, excellent! It is so, it is as you have said. Subhūti, the merit of those sons or daughters of good families who dedicate the roots of virtue with a dedication free from attachment increases even more greatly than theirs. So it is, Subhūti, that this dedication of the roots of virtue of those sons or daughters of good families is said to be supreme, is said to be the best, is said to be excellent, is said to be the foremost, is said to be the greatest, is said to be perfect, is said to be unsurpassed, and is said to be unexcelled.

“Subhūti, that earlier root of virtue would come nowhere near [F.169.b] even a hundredth part, would come nowhere near even a thousandth part, would come nowhere near even a hundred thousandth part, would come nowhere near even a hundred ten millionth part, would come nowhere near even a thousand ten millionth part, would come nowhere near even a hundred thousand ten millionth part, would come nowhere near even a hundred thousand ten million billionth part, and would not stand up to any other number, fraction, calculation, example, or comparison of this dedication that is free from attachment.

“If you ask why, it is because those sons or daughters of good families who have come into possession of the path of the ten virtuous actions, and who have come into possession of the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, have a perception that apprehends something. Similarly, those sons or daughters of good families who serve, respect, honor, and worship all the beings who have entered the stream, all the beings who have become once-returners, all the beings who have become non-returners, all the beings who have become arhats, and all the beings who have become pratyekabuddhas with many of the basic necessities‍—robes, alms, bedding, and medications used to treat ill health‍—have a perception that apprehends something.”

Then the Four Great Kings, along with twenty thousand gods of the Cāturmahārājika realm, with their palms together, joyously paid homage to the Blessed One, and said, “O Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of nonattachment, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids [F.170.a] becoming nondual is the extremely great dedication of bodhisattva great beings.”

Then Śakra, mighty lord of the gods, along with many thousands of gods of the Trayastriṃśa realm, held up divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and while playing various divine musical instruments, sprinkled, scattered, and showered over the Blessed One those divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and spoke these words: “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids becoming nondual is the extremely great dedication of bodhisattva great beings.” [B13]

Then the god Suyāma, along with many thousands of gods of the Yāma realm, held up divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, [F.170.b] and while playing various divine musical instruments, sprinkled, scattered, and showered over the Blessed One those divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and spoke these words: “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids becoming nondual is the extremely great dedication of bodhisattva great beings.”

Then the god Saṃtuṣita, along with many thousands of gods of the Tuṣita realm, held up divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and while playing various divine musical instruments, sprinkled, scattered, and showered over the Blessed One those divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and spoke these words: “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, complete enlightenment [F.171.a] by way of not apprehending anything, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids becoming nondual is the extremely great dedication of bodhisattva great beings.”

Then the god Sunirmānarati, along with many thousands of gods of the Nirmāṇarati realm, held up divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and while playing various divine musical instruments, sprinkled, scattered, and showered over the Blessed One those divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and spoke these words: “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids becoming nondual is the extremely great dedication of bodhisattva great beings.”

Then the god Vaśavartin, along with many thousands of gods of the Paranirmitavaśavartin realm, held up divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, [F.171.b] divine parasols, divine victory banners, and divine flags, and while playing various divine musical instruments, sprinkled, scattered, and showered over the Blessed One those divine flowers, divine perfumes, divine garlands, divine incenses, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, and divine flags, and spoke these words: “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of signlessness, and by way of nonaction. That dedication that thus, by whatever means, avoids becoming dual and avoids becoming nondual is the extremely great dedication of bodhisattva great beings.”

Then many ten million billion gods of the Brahmakāyika realm arrived at that place where the Blessed One was, prostrated with the crowns of their heads at the feet of the Blessed One, and giving voice to the following words, loudly proclaimed: “Blessed Lord, how wonderful it is that those bodhisattva great beings who are assisted by the perfection of wisdom and skill in means outshine the roots of virtue of the aforementioned sons and daughters of good families who are without skillful means and who are engaged in apprehending.”

Then many hundred thousand ten million billion gods of the Brahmapurohita realm arrived at that place where the Blessed One was, prostrated with the crowns of their heads at the feet of the Blessed One, and giving voice to the following words, loudly proclaimed: “Blessed Lord, how wonderful it is that those bodhisattva great beings who are assisted by the perfection of wisdom and skill in means [F.172.a] outshine the roots of virtue of the aforementioned sons and daughters of good families who are without skillful means and who are engaged in apprehending.”

Then many hundred thousand ten million billion gods of the Śubhakṛtsna realm arrived at that place where the Blessed One was, prostrated with the crowns of their heads at the feet of the Blessed One, and giving voice to the following words, loudly proclaimed: “Blessed Lord, how wonderful it is that those bodhisattva great beings who are assisted by the perfection of wisdom and skill in means outshine the roots of virtue of the aforementioned sons and daughters of good families who are without skillful means and who are engaged in apprehending.”

Then many hundred thousand ten million billion gods of the Vṛhatphala realm arrived at that place where the Blessed One was, prostrated with the crowns of their heads at the feet of the Blessed One, and giving voice to the following words, loudly proclaimed: “Blessed Lord, how wonderful it is that those bodhisattva great beings who are assisted by the perfection of wisdom and skill in means outshine the roots of virtue of the aforementioned sons and daughters of good families who are without skillful means and who are engaged in apprehending.”

Then many hundred thousand ten million billion gods of the Śuddhāvāsa realms arrived at that place where the Blessed One was, prostrated with the crowns of their heads at the feet of the Blessed One, and giving voice to the following words, loudly proclaimed: “Blessed Lord, how wonderful it is that those bodhisattva great beings who are assisted by the perfection of wisdom and skill in means outshine the roots of virtue of the aforementioned sons of good families and [F.172.b] daughters of good families who are without skillful means and who are engaged in apprehending.”

Then the Blessed One said to the gods of the Cāturmahārājika realm; to the gods of the Trayastriṃśa realm, the gods of the Yāma, the gods of the Tuṣita, the gods of the Nirmāṇarati, and the gods of the Paranirmitavaśavartin realms; and the gods of the Brahmakāyika, the gods of the Brahmapurohita, the gods of the Śubhakṛtsna, the gods of the Vṛhatphala realms, and to the gods of the Śuddhāvāsa realms, “Gods, if all those beings of this great billionfold world system, as many as there are, were to have set out for unsurpassed, perfect, complete enlightenment, and if they were to have gathered together into one, and rejoiced in, the perfection of generosity, or perfection of ethical discipline, or perfection of tolerance, or perfection of perseverance, or perfection of meditative concentration, or perfection of wisdom; or the generosity, or ethical discipline, or tolerance, or perseverance, or meditative concentration, or wisdom; or the aggregate of ethical discipline, or aggregate of meditative stability, or aggregate of wisdom, or aggregate of liberation, or aggregate of knowledge and seeing of liberation of those past, future, and present tathāgatas, arhats, perfectly complete buddhas of the ten directions, along with their śrāvakas and pratyekabuddhas––of all those lord buddhas from the time they first set their mind on enlightenment, up to for as long as their Dharma remains, of those śrāvakas and pratyekabuddhas, and of beings––or in any of the other immeasurable attributes of the buddhas, whatever they might be, and having rejoiced in that manner, were to dedicate these to unsurpassed, perfect, complete enlightenment by way of apprehending anything; and were a son or daughter of a good family [F.173.a] who has set out for unsurpassed, perfect, complete awakening, who has gathered together into one, and rejoiced with the rejoicing that is excellent, with the rejoicing that is foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled in the perfection of generosity, or perfection of ethical discipline, or perfection of tolerance, or perfection of perseverance, or perfection of meditative concentration, or perfection of wisdom; or the emptiness of internal phenomena, or the emptiness of external phenomena, or the emptiness of external and internal phenomena, or the emptiness of emptiness, or the emptiness of great extent, or the emptiness of ultimate reality, or the emptiness of conditioned phenomena, or the emptiness of unconditioned phenomena, or the emptiness of the unlimited, or the emptiness of that which has neither beginning nor end, or the emptiness of nonexclusion, or the emptiness of inherent nature, or the emptiness of all phenomena, or the emptiness of intrinsic defining characteristics, or the emptiness of that which cannot be apprehended, or the emptiness of nonentities, or the emptiness of essential nature, or the emptiness of an essential nature of nonentities; or the applications of mindfulness, or the correct exertions, or the supports for miraculous ability, or the faculties, or the powers, or the branches of enlightenment, or the noble eightfold path; or the truths of the noble ones, or the meditative concentrations, or the immeasurable attitudes, or the formless absorptions, or the liberations, or the serial steps of meditative absorption, or the emptiness, signlessness, and wishlessness gateways to liberation, or the extrasensory powers, or the meditative stabilities, or the dhāraṇī gateways, or the ten powers of the tathāgatas, or the four fearlessnesses, or the four kinds of exact knowledge, or great loving kindness, or great compassion, [F.173.b] or the eighteen distinct qualities of the buddhas; or the fruit of having entered the stream, or the fruit of once-returner, or the fruit of non-returner, or arhatship, or individual enlightenment, or the knowledge of the aspects of the path, or all-aspect omniscience of those past, future, and present those lord buddhas along with their śrāvakas and pratyekabuddhas, or in any of the other immeasurable attributes of the buddhas, whatever they might be, and having rejoiced in them were to dedicate those roots of virtuous action associated with rejoicing to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, by way of nonduality, by way of signlessness, by way of nonattachment, and by way of nonaction, that son or daughter of good family would increase the merit even more.

“That earlier root of virtue would come nowhere near even a hundredth part; would come nowhere near even a thousandth part, a hundred thousandth part, a ten millionth part, a hundred ten millionth part, a thousand ten millionth part, a hundred thousand ten millionth part, or even a hundred thousand ten million billionth part; and would not stand up to any other number, fraction, calculation, example, or comparison of this dedication of the roots of virtue. This dedication of bodhisattva great beings that is made without apprehending anything is said to be excellent, is said to be the foremost, is said to be the best, is said to be supreme, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.”

Then the venerable Subhūti [F.174.a] asked the Blessed One, “When the Blessed Lord says that the sons or daughters of good families, having gathered together, compressed into one, and taken the measure of all those roots of virtue, rejoice in them with the rejoicing that is supreme, rejoice in them with the rejoicing that is foremost, best, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled, Blessed Lord, why is it the best rejoicing? Why is it the rejoicing that is foremost, best, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled?”

The Blessed One replied, “When sons or daughters of good families neither accept nor reject, neither give rise to conceit about nor feel humbled by,784 and neither apprehend nor do not apprehend those roots of virtue of the tathāgatas, arhats, perfectly complete buddhas along with their communities of śrāvakas, those pratyekabuddhas, and those beings of the past, future, and present, and think that in them a phenomenon does not arise, does not cease, is not defiled, is not purified, does not decrease, does not increase, does not come, does not go, and does not become an aggregate, they therefore say, for this reason, ‘I will rejoice just like the real nature of past, future, and present phenomena is, and just as the unmistaken real nature, the one and only real nature, the reality of phenomena, the abiding nature of phenomena, and the maturity of phenomena is. [F.174.b] I will rejoice like that, and having rejoiced, I will dedicate to unsurpassed, perfect, complete enlightenment.’ That rejoicing of bodhisattva great beings when they dedicate in that manner is the best. Those rejoicings are the foremost, the best, excellent, perfect, the greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled.

“Subhūti, all other rejoicings other than this one come nowhere near even a hundredth part, come nowhere near even a thousandth part, a hundred thousandth part, a ten millionth part, a hundred ten millionth part, a thousand ten millionth part, a hundred thousand ten millionth part, or even a hundred thousand ten million billionth part of this rejoicing, so this rejoicing is said to be supreme in comparison to the rejoicings other than that, and is said to be the foremost, is said to be the best, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.

“Moreover, Subhūti, when sons or daughters of good families in the vehicle of the bodhisattvas wish to rejoice in the roots of virtue associated with 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, and the aggregates of ethical discipline, meditative stability, wisdom, liberation, and knowledge and seeing of liberation, as many as there are, of the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present, along with their śrāvakas and pratyekabuddhas, from the time they first set their mind on enlightenment, up to for as long as their Dharma remains, as well as any of the other [F.175.a] immeasurable attributes of the buddhas, whatever they might be, and the roots of virtue, as many as there are, of beings––in all of those––then they should rejoice as follows: ‘Just like liberation are physical forms. Just like liberation are feelings. Just like liberation are perceptions. Just like liberation are formative predispositions. Just like liberation is consciousness. Just like liberation are the sensory elements. Just like liberation are the sense fields. Just like liberation are the links of dependent origination. Just like liberation is the perfection of generosity. Just like liberation is the perfection of ethical discipline. Just like liberation is the perfection of tolerance. Just like liberation is the perfection of perseverance. Just like liberation is the perfection of meditative concentration. Just like liberation is the perfection of wisdom. Just like liberation is the emptiness of internal phenomena. Just like liberation is the emptiness of external phenomena. Just like liberation is the emptiness of external and internal phenomena. Just like liberation is the emptiness of emptiness. Just like liberation is the emptiness of great extent. Just like liberation is the emptiness of ultimate reality. Just like liberation is the emptiness of conditioned phenomena. Just like liberation is the emptiness of unconditioned phenomena. Just like liberation is the emptiness of the unlimited. Just like liberation is the emptiness of that which has neither beginning nor end. Just like liberation is the emptiness of nonexclusion. Just like liberation is the emptiness of inherent nature. Just like [F.175.b] liberation is the emptiness of all phenomena. Just like liberation is the emptiness of intrinsic defining characteristics. Just like liberation is the emptiness of that which cannot be apprehended. Just like liberation is the emptiness of nonentities. Just like liberation is the emptiness of essential nature. Just like liberation is the emptiness of an essential nature of nonentities. Just like liberation are the applications of mindfulness. Just like liberation are the correct exertions. Just like liberation are the supports for miraculous ability. Just like liberation are the faculties. Just like liberation are the powers. Just like liberation are the branches of enlightenment. Just like liberation is the noble eightfold path. Just like liberation are the four truths of the noble ones. Just like liberation are the four meditative concentrations. Just like liberation are the four immeasurable attitudes. Just like liberation are the four formless absorptions. Just like liberation are the eight liberations. Just like liberation are the nine serial steps of meditative absorption. Just like liberation are the emptiness, signlessness, and wishlessness gateways to liberation. Just like liberation are the extrasensory powers. Just like liberation are the meditative stabilities. Just like liberation are the dhāraṇī gateways. Just like liberation are the ten powers of the tathāgatas. Just like liberation are the four fearlessnesses. Just like liberation are the four kinds of exact knowledge. [F.176.a] Just like liberation is great compassion. Just like liberation are the eighteen distinct qualities of the buddhas. Just like liberation is the knowledge and seeing of liberation. Just like liberation is the aggregate of the knowledge and seeing of liberation. Just like liberation is belief.785 Just like liberation is rejoicing. Just like liberation are the attributes of the past, future, and present. Just like liberation are the lord buddhas. Just like liberation is the final nirvāṇa of those lord buddhas. Just like liberation are the śrāvakas of those lord buddhas. Just like liberation is the final nirvāṇa of those śrāvakas. Just like liberation are the pratyekabuddhas. Just like liberation is the final nirvāṇa of those pratyekabuddhas. Just like liberation is the reality of phenomena as it pertains to those lord buddhas. Just like liberation is the reality of phenomena as it pertains to those śrāvakas. Just like liberation is the reality of phenomena as it pertains to pratyekabuddhas. And just like liberation is the reality of phenomena as it pertains to all phenomena.’ Thus, just like the reality of phenomena as it pertains to phenomena that are not attached, are not bound, are not liberated, are not fixated, are not defiled, and are not purified, and the reality of phenomena as it pertains to phenomena that are have not arisen, have not completely arisen, have not originated, and are unceasing, they dedicate to unsurpassed, perfect, complete enlightenment, based on a state that does not change places and is not destroyed.

“Subhūti, this is the rejoicing of bodhisattva great beings [F.176.b] that is supreme. This is the rejoicing that is foremost, the best, excellent, perfect, the greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled. Subhūti, bodhisattva great beings who possess this rejoicing will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.

“Moreover, Subhūti, there are the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas [F.177.a] who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā; the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the direction below, numerous as the grains of sand of the river Gaṅgā; and the lord buddhas with their communities of śrāvakas who are presently residing and maintaining themselves, as many as there are, teaching the Dharma in the world systems of the direction above, numerous as the grains of sand of the river Gaṅgā. If any sons or daughters of good families in the vehicle of the bodhisattvas were, for the duration of their lives, to serve, respect, honor, and worship those tathāgatas, arhats, perfectly complete buddhas with their communities of śrāvakas with many of the basic necessities‍—food, alms, bedding, and medications used to treat ill health‍—and many comforts, and if, even after those lord buddhas had passed into final nirvāṇa, feeling an enthusiasm for786 serving, respecting, honoring, and worshiping their relics, day and night, with many flowers, garlands, incense, unguents, perfumes, powders, robes, parasols, victory banners, and flags, they were to undertake acts of generosity by way of apprehending it, maintain ethical discipline by way of apprehending it, cultivate tolerance by way of apprehending it, undertake perseverance by way of apprehending it, become absorbed in meditative concentration by way of apprehending it, and cultivate wisdom by way of apprehending it, [F.177.b] in comparison to them, when sons or daughters of good families who have set out for unsurpassed, perfect, complete enlightenment practice the perfection of generosity without apprehending it, practice the perfection of ethical discipline without apprehending it, practice the perfection of tolerance without apprehending it, practice the perfection of perseverance without apprehending it, practice the perfection of meditative concentration without apprehending it, and practice the perfection of wisdom without apprehending it, if they dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment with skill in means, the accumulation of that earlier merit would come nowhere near even a hundredth part, would come nowhere near even a thousandth part, a hundred thousandth part, a hundred ten millionth part, a thousand ten millionth part, a hundred thousand ten millionth part, or a hundred thousand ten million billionth part, and would not stand up to any other number, fraction, calculation, example, or comparison of this accumulation of merit, this accumulation of roots of virtue. Just this dedication is said to be supreme, is said to be the foremost, is said to be the best, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, and is said to be unexcelled.

“Subhūti, when bodhisattva great beings 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 without apprehending them, they should dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment, with skill in means.”