The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 8

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

“Subhūti, to illustrate, just as in the sky there are no tracks left by birds, in the same way, Subhūti, there is not actual entity denoted by a word bodhisattva. Subhūti, just as a dream is without any basis,361 in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an illusion is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the moon [F.28.b] in water is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an echo is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an optical aberration is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a reflection is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a magical display of the tathāgata is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the unmistaken real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the one and only real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the reality of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the realm of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the abiding nature of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the maturity of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the truth itself is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.

“Subhūti, just as the physical form of an illusory person is without any basis, [F.29.a] the feelings are without any basis, the perceptions are without any basis, the formative predispositions are without any basis, and the consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the eyes of an illusory person are without any basis, the ears are without any basis, the nose is without any basis, the tongue is without any basis, the body is without any basis, and the mental faculty is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the sights of an illusory person are without any basis, the sounds are without any basis, the odors are without any basis, the tastes are without any basis, the tangibles are without any basis, and the mental phenomena are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the visual consciousness of an illusory person is without any basis, the auditory consciousness is without any basis, the olfactory consciousness is without any basis, the gustatory consciousness is without any basis, the tactile consciousness is without any basis, and the mental consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, the aurally compounded sensory contact is without any basis, the nasally compounded sensory contact is without any basis, the lingually compounded sensory contact is without any basis, the corporeally compounded sensory contact is without any basis, and the mentally compounded sensory contact is without any basis, [F.29.b] in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, feelings conditioned by the aurally compounded sensory contact are without any basis, feelings conditioned by the nasally compounded sensory contact are without any basis, feelings conditioned by the lingually compounded sensory contact are without any basis, feelings conditioned by the corporeally compounded sensory contact are without any basis, and feelings conditioned by the mentally compounded sensory contact are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the earth element of an illusory person is without any basis, the water element is without any basis, the fire element is without any basis, the wind element is without any basis, the space element is without any basis, and the consciousness element is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.362

“Subhūti, just as the ignorance of an illusory person is without any basis, the formative predispositions are without any basis, the consciousness is without any basis, the name and form are without any basis, the six sense fields are without any basis, the sensory contact is without any basis, the sensation is without any basis, the craving is without any basis, the grasping is without any basis, the rebirth process is without any basis, the birth is without any basis, and the aging and death are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is [F.30.a] no actual entity denoted by the words for an illusory person practicing the perfection of generosity; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of ethical discipline; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of tolerance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of perseverance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of meditative concentration; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of wisdom, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external and internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of emptiness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of great extent; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of ultimate reality; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of conditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of unconditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of the unlimited; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which has neither beginning nor end; Subhūti, just as there is [F.30.b] no actual entity denoted by the words for an illusory person practicing the emptiness of nonexclusion; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of inherent nature; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of all phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of intrinsic defining characteristics; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which cannot be apprehended; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of nonentities; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of essential nature; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of an essential nature of nonentities, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the applications of mindfulness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the correct exertions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the supports for miraculous ability; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the faculties; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the branches of enlightenment; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the noble eightfold path, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.31.a] in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the truths of the noble ones; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative concentrations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the immeasurable attitudes; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the formless absorptions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eight liberations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the nine serial steps of meditative absorption; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness, the signlessness, and the wishlessness gateways to liberation; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the extrasensory powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative stabilities; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the dhāraṇī gateways, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers of the tathāgatas; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the fearlessnesses; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the kinds of exact knowledge; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing great loving kindness; Subhūti, [F.31.b] just as there is no actual entity denoted by the words for an illusory person practicing great compassion; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eighteen distinct qualities of the buddhas, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.

“Subhūti, just as the physical form of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that physical form is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva,363 in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perceptions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those perceptions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formative predispositions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formative predispositions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the consciousness of a tathāgata, arhat, perfectly complete buddha is [F.32.a] without any basis (if you ask why, it is because that consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the eyes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those eyes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the ears of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those ears are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the nose of a tathāgata, arhat, perfectly complete buddha os without any basis (if you ask why, it is because that nose is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tongue of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that tongue is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the body of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that body is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.32.b] in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental faculty of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mental faculty is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the sights of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those sights are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sounds of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those sounds are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the odors of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those odors are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tastes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those tastes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tangibles of a tathāgata, arhat, perfectly complete buddha are [F.33.a] without any basis (if you ask why, it is because those tangibles are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental phenomena of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those mental phenomena are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the visual consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that visual consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the auditory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that auditory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the olfactory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that olfactory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the gustatory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis [F.33.b] (if you ask why, it is because that gustatory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tactile consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that tactile consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mental consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the visually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that visually compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the aurally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that aurally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the nasally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because [F.34.a] that nasally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the lingually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that lingually compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the corporeally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that corporeally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mentally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mentally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by visually compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the aurally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha [F.34.b] are without any basis (if you ask why, it is because those feelings conditioned by aurally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the nasally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by nasally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the lingually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by lingually compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the corporeally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by corporeally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by mentally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.35.a] in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the earth element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that earth element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the water element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that water element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the fire element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that fire element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the wind element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that wind element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the space element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that space element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing [F.35.b] the perfection of wisdom. Subhūti, just as the consciousness element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that consciousness element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the ignorance of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that ignorance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formative predispositions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formative predispositions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the name and form of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those name and form are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing [F.36.a] the perfection of wisdom. Subhūti, just as the six sense fields of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those six sense fields are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sensation of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that sensation is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the craving of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that craving is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the grasping of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that grasping is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the rebirth process of a tathāgata, arhat, perfectly complete buddha [F.36.b] is without any basis (if you ask why, it is because that rebirth process is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the birth of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that birth is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the aging and death of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because that aging and death is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the perfection of generosity of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of generosity is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of ethical discipline of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of ethical discipline is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of tolerance [F.37.a] of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of tolerance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of perseverance of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of perseverance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of meditative concentration of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of meditative concentration is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of wisdom of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of wisdom is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the emptiness of internal phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of internal phenomena is nonexistent), in the same way, Subhūti, there is [F.37.b] no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of external phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of external phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of external and internal phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of external and internal phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of emptiness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of emptiness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of great extent of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of great extent is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of ultimate reality of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of ultimate reality is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.38.a] in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of conditioned phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of conditioned phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of unconditioned phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of unconditioned phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of the unlimited of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of the unlimited is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of that which has neither beginning nor end of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of that which has neither beginning nor end is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of nonexclusion of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of nonexclusion is nonexistent), in the same way, Subhūti, there is [F.38.b] no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of inherent nature of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of inherent nature is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of all phenomena of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of all phenomena is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of intrinsic defining characteristics of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of intrinsic defining characteristics is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of that which cannot be apprehended of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of that which cannot be apprehended is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of nonentities of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of nonentities [F.39.a] is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of essential nature of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of essential nature is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness of an essential nature of nonentities of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that emptiness of an essential nature of nonentities is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the applications of mindfulness of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those applications of mindfulness are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the correct exertions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those correct exertions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the supports for miraculous ability of a tathāgata, arhat, perfectly complete buddha [F.39.b] are without any basis (if you ask why, it is because those supports for miraculous ability are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the faculties of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those faculties are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the powers of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those powers are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the branches of enlightenment of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those branches of enlightenment are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the path of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that path is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the truths of the noble ones of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, [F.40.a] it is because those truths of the noble ones are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the meditative concentrations of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those meditative concentrations are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the immeasurable attitudes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those immeasurable attitudes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formless absorptions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formless absorptions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the liberations of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those liberations are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the serial steps of meditative absorption of a tathāgata, arhat, perfectly complete buddha [F.40.b] are without any basis (if you ask why, it is because those serial steps of meditative absorption are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the emptiness, signlessness, and wishlessness gateways to liberation of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those emptiness, signlessness, and wishlessness gateways to liberation are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the extrasensory powers of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those extrasensory powers are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the meditative stabilities of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those meditative stabilities are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the dhāraṇī gateways of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those dhāraṇī gateways are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. [F.41.a]

“Subhūti, just as the ten powers of the tathāgatas of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those powers of the tathāgatas are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the fearlessnesses of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those fearlessnesses are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the kinds of exact knowledge of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those kinds of exact knowledge are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the great compassion of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that great compassion is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the eighteen distinct qualities of the buddhas of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those distinct qualities of the buddhas are nonexistent), [F.41.b] in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. [B4]

“Subhūti, just as the conditioned element is without any basis in the unconditioned element, and the unconditioned element is without any basis in the conditioned element, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as nonarising is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonceasing is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nondefilement is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonpurification is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonconditioning is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonorigination is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as [F.42.a] nonapprehensibility is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, the nonarising of what is without any basis? The nonceasing of what is without any basis? The nondefilement and the nonpurification of what is without any basis? The nonconditioning of what is without any basis? The nonorigination of what is without any basis? The nonapprehensibility of what is without any basis?”

“Subhūti,” replied the Blessed One, “the nonarising of physical forms is without any basis. The nonceasing of physical forms is without any basis. The nondefilement and the nonpurification of physical forms are without any basis. The nonconditioning of physical forms is without any basis. The nonorigination of physical forms is without any basis. The nonapprehensibility of physical forms is without any basis.

“Subhūti, the nonarising of feelings is without any basis. The nonceasing of feelings is without any basis. The nondefilement and the nonpurification of feelings are without any basis. The nonconditioning of feelings is without any basis. The nonorigination of feelings is without any basis. The nonapprehensibility of feelings is without any basis. Subhūti, the nonarising of perceptions is without any basis. The nonceasing of perceptions is without any basis. The nondefilement and the nonpurification of perceptions are without any basis. The nonconditioning of perceptions is without any basis. The nonorigination of perceptions is without any basis. The nonapprehensibility of perceptions is without any basis. Subhūti, the nonarising of formative predispositions is without any basis. The nonceasing of formative predispositions is without any basis. The nondefilement [F.42.b] and the nonpurification of formative predispositions are without any basis. The nonconditioning of formative predispositions is without any basis. The nonorigination of formative predispositions is without any basis. The nonapprehensibility of formative predispositions is without any basis. Subhūti, the nonarising of consciousness is without any basis. The nonceasing of consciousness is without any basis. The nondefilement and the nonpurification of consciousness are without any basis. The nonconditioning of consciousness is without any basis. The nonorigination of consciousness is without any basis. The nonapprehensibility of consciousness is without any basis.

“Subhūti, the nonarising of the eyes is without any basis. The nonceasing of the eyes is without any basis. The nondefilement and the nonpurification of the eyes are without any basis. The nonconditioning of the eyes is without any basis. The nonorigination of the eyes is without any basis. The nonapprehensibility of the eyes is without any basis. Subhūti, the nonarising of the ears is without any basis. The nonceasing of the ears is without any basis. The nondefilement and the nonpurification of the ears are without any basis. The nonconditioning of the ears is without any basis. The nonorigination of the ears is without any basis. The nonapprehensibility of the ears is without any basis. Subhūti, the nonarising of the nose is without any basis. The nonceasing of the nose is without any basis. The nondefilement and the nonpurification of the nose are without any basis. The nonconditioning of the nose is without any basis. The nonorigination of the nose is without any basis. The nonapprehensibility of the nose is without any basis. Subhūti, the nonarising of the tongue is without any basis. The nonceasing of the tongue is without any basis. The nondefilement and the nonpurification of the tongue are without any basis. The nonconditioning [F.43.a] of the tongue is without any basis. The nonorigination of the tongue is without any basis. The nonapprehensibility of the tongue is without any basis. Subhūti, the nonarising of the body is without any basis. The nonceasing of the body is without any basis. The nondefilement and the nonpurification of the body are without any basis. The nonconditioning of the body is without any basis. The nonorigination of the body is without any basis. The nonapprehensibility of the body is without any basis. Subhūti, the nonarising of the mental faculty is without any basis. The nonceasing of the mental faculty is without any basis. The nondefilement and the nonpurification of the mental faculty are without any basis. The nonconditioning of the mental faculty is without any basis. The nonorigination of the mental faculty is without any basis. The nonapprehensibility of the mental faculty is without any basis.

“Subhūti, the nonarising of sights is without any basis. The nonceasing of sights is without any basis. The nondefilement and the nonpurification of sights are without any basis. The nonconditioning of sights is without any basis. The nonorigination of sights is without any basis. The nonapprehensibility of sights is without any basis. Subhūti, the nonarising of sounds is without any basis. The nonceasing of sounds is without any basis. The nondefilement and the nonpurification of sounds are without any basis. The nonconditioning of sounds is without any basis. The nonorigination of sounds is without any basis. The nonapprehensibility of sounds is without any basis. Subhūti, the nonarising of odors is without any basis. The nonceasing of odors is without any basis. The nondefilement and the nonpurification of odors are without any basis. The nonconditioning of odors is without any basis. The nonorigination of odors is without any basis. The nonapprehensibility of odors is without any basis. Subhūti, the nonarising of tastes is without any basis. The nonceasing of tastes is without any basis. The nondefilement and the nonpurification of tastes are without any basis. [F.43.b] The nonconditioning of tastes is without any basis. The nonorigination of tastes is without any basis. The nonapprehensibility of tastes is without any basis. Subhūti, the nonarising of tangibles is without any basis. The nonceasing of tangibles is without any basis. The nondefilement and the nonpurification of tangibles are without any basis. The nonconditioning of tangibles is without any basis. The nonorigination of tangibles is without any basis. The nonapprehensibility of tangibles is without any basis. Subhūti, the nonarising of mental phenomena is without any basis. The nonceasing of mental phenomena is without any basis. The nondefilement and the nonpurification of mental phenomena are without any basis. The nonconditioning of mental phenomena is without any basis. The nonorigination of mental phenomena is without any basis. The nonapprehensibility of mental phenomena is without any basis.

“Subhūti, the nonarising of visual consciousness is without any basis. The nonceasing of visual consciousness is without any basis. The nondefilement and the nonpurification of visual consciousness are without any basis. The nonconditioning of visual consciousness is without any basis. The nonorigination of visual consciousness is without any basis. The nonapprehensibility of visual consciousness is without any basis. Subhūti, the nonarising of auditory consciousness is without any basis. The nonceasing of auditory consciousness is without any basis. The nondefilement and the nonpurification of auditory consciousness are without any basis. The nonconditioning of auditory consciousness is without any basis. The nonorigination of auditory consciousness is without any basis. The nonapprehensibility of auditory consciousness is without any basis. Subhūti, the nonarising of olfactory consciousness is without any basis. The nonceasing of olfactory consciousness is without any basis. The nondefilement and the nonpurification [F.44.a] of olfactory consciousness are without any basis. The nonconditioning of olfactory consciousness is without any basis. The nonorigination of olfactory consciousness is without any basis. The nonapprehensibility of olfactory consciousness is without any basis. Subhūti, the nonarising of gustatory consciousness is without any basis. The nonceasing of gustatory consciousness is without any basis. The nondefilement and the nonpurification of gustatory consciousness are without any basis. The nonconditioning of gustatory consciousness is without any basis. The nonorigination of gustatory consciousness is without any basis. The nonapprehensibility of gustatory consciousness is without any basis. Subhūti, the nonarising of tactile consciousness is without any basis. The nonceasing of tactile consciousness is without any basis. The nondefilement and the nonpurification of tactile consciousness are without any basis. The nonconditioning of tactile consciousness is without any basis. The nonorigination of tactile consciousness is without any basis. The nonapprehensibility of tactile consciousness is without any basis. Subhūti, the nonarising of mental consciousness is without any basis. The nonceasing of mental consciousness is without any basis. The nondefilement and the nonpurification of mental consciousness are without any basis. The nonconditioning of mental consciousness is without any basis. The nonorigination of mental consciousness is without any basis. The nonapprehensibility of mental consciousness is without any basis.

“Subhūti, the nonarising of visually compounded sensory contact is without any basis. The nonceasing of visually compounded sensory contact is without any basis. The nondefilement and the nonpurification [F.44.b] of visually compounded sensory contact are without any basis. The nonconditioning of visually compounded sensory contact is without any basis. The nonorigination of visually compounded sensory contact is without any basis. The nonapprehensibility of visually compounded sensory contact is without any basis. Subhūti, the nonarising of aurally compounded sensory contact is without any basis. The nonceasing of aurally compounded sensory contact is without any basis. The nondefilement and the nonpurification of aurally compounded sensory contact are without any basis. The nonconditioning of aurally compounded sensory contact is without any basis. The nonorigination of aurally compounded sensory contact is without any basis. The nonapprehensibility of aurally compounded sensory contact is without any basis. Subhūti, the nonarising of nasally compounded sensory contact is without any basis. The nonceasing of nasally compounded sensory contact is without any basis. The nondefilement and the nonpurification of nasally compounded sensory contact are without any basis. The nonconditioning of nasally compounded sensory contact is without any basis. The nonorigination of nasally compounded sensory contact is without any basis. The nonapprehensibility of nasally compounded sensory contact is without any basis. Subhūti, the nonarising of lingually compounded sensory contact is without any basis. The nonceasing of lingually compounded sensory contact is without any basis. The nondefilement and the nonpurification of lingually compounded sensory contact are without any basis. The nonconditioning of lingually compounded sensory contact is without any basis. The nonorigination of lingually compounded sensory contact is without any basis. The nonapprehensibility of lingually compounded sensory contact is without any basis. Subhūti, the nonarising of corporeally compounded sensory contact is without any basis. The nonceasing of corporeally compounded sensory contact is without any basis. The nondefilement and the nonpurification of corporeally [F.45.a] compounded sensory contact are without any basis. The nonconditioning of corporeally compounded sensory contact is without any basis. The nonorigination of corporeally compounded sensory contact is without any basis. The nonapprehensibility of corporeally compounded sensory contact is without any basis. Subhūti, the nonarising of mentally compounded sensory contact is without any basis. The nonceasing of mentally compounded sensory contact is without any basis. The nondefilement and the nonpurification of mentally compounded sensory contact are without any basis. The nonconditioning of mentally compounded sensory contact is without any basis. The nonorigination of mentally compounded sensory contact is without any basis. The nonapprehensibility of mentally compounded sensory contact is without any basis.

“Subhūti, the nonarising of the feelings conditioned by visually compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by visually compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by visually compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by visually compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by visually compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by visually compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by aurally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by aurally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by aurally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by aurally compounded sensory contact is without any basis. Subhūti, the nonarising [F.45.b] of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by nasally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by nasally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by nasally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by nasally compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by lingually compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by lingually compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by lingually compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by lingually compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by corporeally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by corporeally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by corporeally compounded sensory contact is without any basis. Subhūti, the nonarising of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonceasing of the feelings conditioned by mentally compounded sensory contact is without any basis. The nondefilement and the nonpurification of the feelings conditioned by [F.46.a] mentally compounded sensory contact are without any basis. The nonconditioning of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonorigination of the feelings conditioned by mentally compounded sensory contact is without any basis. The nonapprehensibility of the feelings conditioned by mentally compounded sensory contact is without any basis.

“Subhūti, the nonarising of the earth element is without any basis. The nonceasing of the earth element is without any basis. The nondefilement and the nonpurification of earth element are without any basis. The nonconditioning of the earth element is without any basis. The nonorigination of the earth element is without any basis. The nonapprehensibility of the earth element is without any basis. Subhūti, the nonarising of the water element is without any basis. The nonceasing of the water element is without any basis. The nondefilement and the nonpurification of water element are without any basis. The nonconditioning of the water element is without any basis. The nonorigination of the water element is without any basis. The nonapprehensibility of the water element is without any basis. Subhūti, the nonarising of the fire element is without any basis. The nonceasing of the fire element is without any basis. The nondefilement and the nonpurification of fire element are without any basis. The nonconditioning of the fire element is without any basis. The nonorigination of the fire element is without any basis. The nonapprehensibility of the fire element is without any basis. Subhūti, the nonarising of the wind element is without any basis. The nonceasing of the wind element is without any basis. The nondefilement and the nonpurification of wind element are without any basis. The nonconditioning of the wind element is without any basis. The nonorigination of the wind element is without any basis. The nonapprehensibility of the wind element is without any basis. Subhūti, [F.46.b] the nonarising of the space element is without any basis. The nonceasing of the space element is without any basis. The nondefilement and the nonpurification of space element are without any basis. The nonconditioning of the space element is without any basis. The nonorigination of the space element is without any basis. The nonapprehensibility of the space element is without any basis. Subhūti, the nonarising of the earth element is without any basis. The nonceasing of the earth element is without any basis. The nondefilement and the nonpurification of earth element are without any basis. The nonconditioning of the earth element is without any basis. The nonorigination of the earth element is without any basis. The nonapprehensibility of the earth element is without any basis.

“Subhūti, the nonarising of ignorance is without any basis. The nonceasing of ignorance is without any basis. The nondefilement and the nonpurification of ignorance are without any basis. The nonconditioning of ignorance is without any basis. The nonorigination of ignorance is without any basis. The nonapprehensibility of ignorance is without any basis. Subhūti, the nonarising of formative predispositions is without any basis. The nonceasing of formative predispositions is without any basis. The nondefilement and the nonpurification of formative predispositions are without any basis. The nonconditioning of formative predispositions is without any basis. The nonorigination of formative predispositions is without any basis. The nonapprehensibility of formative predispositions is without any basis. Subhūti, the nonarising of consciousness is without any basis. The nonceasing of consciousness is without any basis. The nondefilement and the nonpurification of consciousness are without any basis. The nonconditioning of consciousness is without any basis. The nonorigination [F.47.a] of consciousness is without any basis. The nonapprehensibility of consciousness is without any basis. Subhūti, the nonarising of name and form is without any basis. The nonceasing of name and form is without any basis. The nondefilement and the nonpurification of name and form are without any basis. The nonconditioning of name and form is without any basis. The nonorigination of name and form is without any basis. The nonapprehensibility of name and form is without any basis. Subhūti, the nonarising of the six sense fields is without any basis. The nonceasing of the six sense fields is without any basis. The nondefilement and the nonpurification of the six sense fields are without any basis. The nonconditioning of the six sense fields is without any basis. The nonorigination of the six sense fields is without any basis. The nonapprehensibility of the six sense fields is without any basis. Subhūti, the nonarising of sensory contact is without any basis. The nonceasing of sensory contact is without any basis. The nondefilement and the nonpurification of sensory contact are without any basis. The nonconditioning of sensory contact is without any basis. The nonorigination of sensory contact is without any basis. The nonapprehensibility of sensory contact is without any basis. Subhūti, the nonarising of sensation is without any basis. The nonceasing of sensation is without any basis. The nondefilement and the nonpurification of sensation are without any basis. The nonconditioning of sensation is without any basis. The nonorigination of sensation is without any basis. The nonapprehensibility of sensation is without any basis. Subhūti, the nonarising of craving is without any basis. The nonceasing of craving is without any basis. The nondefilement and the nonpurification of craving are without any basis. The nonconditioning of craving is without any basis. The nonorigination [F.47.b] of craving is without any basis. The nonapprehensibility of craving is without any basis. Subhūti, the nonarising of grasping is without any basis. The nonceasing of grasping is without any basis. The nondefilement and the nonpurification of grasping are without any basis. The nonconditioning of grasping is without any basis. The nonorigination of grasping is without any basis. The nonapprehensibility of grasping is without any basis. Subhūti, the nonarising of the rebirth process is without any basis. The nonceasing of the rebirth process is without any basis. The nondefilement and the nonpurification of the rebirth process are without any basis. The nonconditioning of the rebirth process is without any basis. The nonorigination of the rebirth process is without any basis. The nonapprehensibility of the rebirth process is without any basis. Subhūti, the nonarising of birth is without any basis. The nonceasing of birth is without any basis. The nondefilement and the nonpurification of birth are without any basis. The nonconditioning of birth is without any basis. The nonorigination of birth is without any basis. The nonapprehensibility of birth is without any basis. Subhūti, the nonarising of aging and death is without any basis. The nonceasing of aging and death is without any basis. The nondefilement and the nonpurification of aging and death are without any basis. The nonconditioning of aging and death is without any basis. The nonorigination of aging and death is without any basis. The nonapprehensibility of aging and death is without any basis.

“Subhūti, the nonarising of the perfection of generosity is without any basis. The nonceasing of the perfection of generosity is without any basis. The nondefilement and the nonpurification of the perfection of generosity are without any basis. The nonconditioning of the perfection of generosity is without any basis. The nonorigination of the perfection of generosity [F.48.a] is without any basis. The nonapprehensibility of the perfection of generosity is without any basis. Subhūti, the nonarising of the perfection of ethical discipline is without any basis. The nonceasing of the perfection of ethical discipline is without any basis. The nondefilement and the nonpurification of the perfection of ethical discipline are without any basis. The nonconditioning of the perfection of ethical discipline is without any basis. The nonorigination of the perfection of ethical discipline is without any basis. The nonapprehensibility of the perfection of ethical discipline is without any basis. Subhūti, the nonarising of the perfection of tolerance is without any basis. The nonceasing of the perfection of tolerance is without any basis. The nondefilement and the nonpurification of the perfection of tolerance are without any basis. The nonconditioning of the perfection of tolerance is without any basis. The nonorigination of the perfection of tolerance is without any basis. The nonapprehensibility of the perfection of tolerance is without any basis. Subhūti, the nonarising of the perfection of perseverance is without any basis. The nonceasing of the perfection of perseverance is without any basis. The nondefilement and the nonpurification of the perfection of perseverance are without any basis. The nonconditioning of the perfection of perseverance is without any basis. The nonorigination of the perfection of perseverance is without any basis. The nonapprehensibility of the perfection of perseverance is without any basis. Subhūti, the nonarising of the perfection of meditative concentration is without any basis. The nonceasing of the perfection of meditative concentration is without any basis. The nondefilement and the nonpurification of the perfection of meditative concentration [F.48.b] are without any basis. The nonconditioning of the perfection of meditative concentration is without any basis. The nonorigination of the perfection of meditative concentration is without any basis. The nonapprehensibility of the perfection of meditative concentration is without any basis. Subhūti, the nonarising of the perfection of wisdom is without any basis. The nonceasing of the perfection of wisdom is without any basis. The nondefilement and the nonpurification of the perfection of wisdom are without any basis. The nonconditioning of the perfection of wisdom is without any basis. The nonorigination of the perfection of wisdom is without any basis. The nonapprehensibility of the perfection of wisdom is without any basis.

“Subhūti, the nonarising of the emptiness of internal phenomena is without any basis. The nonceasing of the emptiness of internal phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of internal phenomena are without any basis. The nonconditioning of the emptiness of internal phenomena is without any basis. The nonorigination of the emptiness of internal phenomena is without any basis. The nonapprehensibility of the emptiness of internal phenomena is without any basis. Subhūti, the nonarising of the emptiness of external phenomena is without any basis. The nonceasing of the emptiness of external phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of external phenomena are without any basis. The nonconditioning of the emptiness of external phenomena is without any basis. The nonorigination of the emptiness of external phenomena is without any basis. The nonapprehensibility of the emptiness of external phenomena is without any basis. Subhūti, the nonarising of the emptiness of external and internal phenomena is without any basis. The nonceasing of the emptiness of external and internal phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of external and internal phenomena are without any basis. The nonconditioning of the emptiness of external and internal phenomena is without any basis. The nonorigination of the emptiness [F.49.a] of external and internal phenomena is without any basis. The nonapprehensibility of the emptiness of external and internal phenomena is without any basis. Subhūti, the nonarising of the emptiness of emptiness is without any basis. The nonceasing of the emptiness of emptiness is without any basis. The nondefilement and the nonpurification of the emptiness of emptiness are without any basis. The nonconditioning of the emptiness of emptiness is without any basis. The nonorigination of the emptiness of emptiness is without any basis. The nonapprehensibility of the emptiness of emptiness is without any basis. Subhūti, the nonarising of the emptiness of great extent is without any basis. The nonceasing of the emptiness of great extent is without any basis. The nondefilement and the nonpurification of the emptiness of great extent are without any basis. The nonconditioning of the emptiness of great extent is without any basis. The nonorigination of the emptiness of great extent is without any basis. The nonapprehensibility of the emptiness of great extent is without any basis. Subhūti, the nonarising of the emptiness of ultimate reality is without any basis. The nonceasing of the emptiness of ultimate reality is without any basis. The nondefilement and the nonpurification of the emptiness of ultimate reality are without any basis. The nonconditioning of the emptiness of ultimate reality is without any basis. The nonorigination of the emptiness of ultimate reality is without any basis. The nonapprehensibility of the emptiness of ultimate reality is without any basis. Subhūti, the nonarising of the emptiness of conditioned phenomena is without any basis. The nonceasing of the emptiness of conditioned phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of conditioned phenomena are without any basis. The nonconditioning of the emptiness of conditioned phenomena is without any basis. The nonorigination of the emptiness of conditioned phenomena is without any basis. The nonapprehensibility of the emptiness [F.49.b] of conditioned phenomena is without any basis. Subhūti, the nonarising of the emptiness of unconditioned phenomena is without any basis. The nonceasing of the emptiness of unconditioned phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of unconditioned phenomena are without any basis. The nonconditioning of the emptiness of unconditioned phenomena is without any basis. The nonorigination of the emptiness of unconditioned phenomena is without any basis. The nonapprehensibility of the emptiness of unconditioned phenomena is without any basis. Subhūti, the nonarising of the emptiness of the unlimited is without any basis. The nonceasing of the emptiness of the unlimited is without any basis. The nondefilement and the nonpurification of the emptiness of the unlimited are without any basis. The nonconditioning of the emptiness of the unlimited is without any basis. The nonorigination of the emptiness of the unlimited is without any basis. The nonapprehensibility of the emptiness of the unlimited is without any basis. Subhūti, the nonarising of the emptiness of that which has neither beginning nor end is without any basis. The nonceasing of the emptiness of that which has neither beginning nor end is without any basis. The nondefilement and the nonpurification of the emptiness of that which has neither beginning nor end are without any basis. The nonconditioning of the emptiness of that which has neither beginning nor end is without any basis. The nonorigination of the emptiness of that which has neither beginning nor end is without any basis. The nonapprehensibility of the emptiness of that which has neither beginning nor end is without any basis. Subhūti, the nonarising of the emptiness of nonexclusion is without any basis. The nonceasing of the emptiness of nonexclusion is without any basis. The nondefilement and the nonpurification of the emptiness of nonexclusion are without any basis. The nonconditioning of the emptiness of nonexclusion is without any basis. [F.50.a] The nonorigination of the emptiness of nonexclusion is without any basis. The nonapprehensibility of the emptiness of nonexclusion is without any basis. Subhūti, the nonarising of the emptiness of inherent nature is without any basis. The nonceasing of the emptiness of inherent nature is without any basis. The nondefilement and the nonpurification of the emptiness of inherent nature are without any basis. The nonconditioning of the emptiness of inherent nature is without any basis. The nonorigination of the emptiness of inherent nature is without any basis. The nonapprehensibility of the emptiness of inherent nature is without any basis. Subhūti, the nonarising of the emptiness of all phenomena is without any basis. The nonceasing of the emptiness of all phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of all phenomena are without any basis. The nonconditioning of the emptiness of all phenomena is without any basis. The nonorigination of the emptiness of all phenomena is without any basis. The nonapprehensibility of the emptiness of all phenomena is without any basis. Subhūti, the nonarising of the emptiness of intrinsic defining characteristics is without any basis. The nonceasing of the emptiness of intrinsic defining characteristics is without any basis. The nondefilement and the nonpurification of the emptiness of intrinsic defining characteristics are without any basis. The nonconditioning of the emptiness of intrinsic defining characteristics is without any basis. The nonorigination of the emptiness of intrinsic defining characteristics is without any basis. The nonapprehensibility of the emptiness of intrinsic defining characteristics is without any basis. Subhūti, the nonarising of the emptiness of that which cannot be apprehended is without any basis. The nonceasing of the emptiness of that which cannot be apprehended is without any basis. The nondefilement and the nonpurification of the emptiness of that which cannot be apprehended are without any basis. The nonconditioning of the emptiness of that which cannot be apprehended [F.50.b] is without any basis. The nonorigination of the emptiness of that which cannot be apprehended is without any basis. The nonapprehensibility of the emptiness of that which cannot be apprehended is without any basis. Subhūti, the nonarising of the emptiness of nonentities is without any basis. The nonceasing of the emptiness of nonentities is without any basis. The nondefilement and the nonpurification of the emptiness of nonentities are without any basis. The nonconditioning of the emptiness of nonentities is without any basis. The nonorigination of the emptiness of nonentities is without any basis. The nonapprehensibility of the emptiness of nonentities is without any basis. Subhūti, the nonarising of the emptiness of essential nature is without any basis. The nonceasing of the emptiness of essential nature is without any basis. The nondefilement and the nonpurification of the emptiness of essential nature are without any basis. The nonconditioning of the emptiness of essential nature is without any basis. The nonorigination of the emptiness of essential nature is without any basis. The nonapprehensibility of the emptiness of essential nature is without any basis. Subhūti, the nonarising of the emptiness of an essential nature of nonentities is without any basis. The nonceasing of the emptiness of an essential nature of nonentities is without any basis. The nondefilement and the nonpurification of the emptiness of an essential nature of nonentities are without any basis. The nonconditioning of the emptiness of an essential nature of nonentities is without any basis. The nonorigination of the emptiness of an essential nature of nonentities is without any basis. The nonapprehensibility of the emptiness of an essential nature of nonentities is without any basis.

“Subhūti, the nonarising of the applications of mindfulness is without any basis. The nonceasing of the applications of mindfulness is without any basis. The nondefilement and the nonpurification of the applications of mindfulness are without any basis. The nonconditioning of the applications of mindfulness [F.51.a] is without any basis. The nonorigination of the applications of mindfulness is without any basis. The nonapprehensibility of the applications of mindfulness is without any basis. Subhūti, the nonarising of the correct exertions is without any basis. The nonceasing of the correct exertions is without any basis. The nondefilement and the nonpurification of the correct exertions are without any basis. The nonconditioning of the correct exertions is without any basis. The nonorigination of the correct exertions is without any basis. The nonapprehensibility of the correct exertions is without any basis. Subhūti, the nonarising of the supports for miraculous ability is without any basis. The nonceasing of the supports for miraculous ability is without any basis. The nondefilement and the nonpurification of the supports for miraculous ability are without any basis. The nonconditioning of the supports for miraculous ability is without any basis. The nonorigination of the supports for miraculous ability is without any basis. The nonapprehensibility of the supports for miraculous ability is without any basis. Subhūti, the nonarising of the faculties is without any basis. The nonceasing of the faculties is without any basis. The nondefilement and the nonpurification of the faculties are without any basis. The nonconditioning of the faculties is without any basis. The nonorigination of the faculties is without any basis. The nonapprehensibility of the faculties is without any basis. Subhūti, the nonarising of the powers is without any basis. The nonceasing of the powers is without any basis. The nondefilement and the nonpurification of the powers are without any basis. The nonconditioning of the powers is without any basis. The nonorigination of the powers [F.51.b] is without any basis. The nonapprehensibility of the powers is without any basis. Subhūti, the nonarising of the branches of enlightenment is without any basis. The nonceasing of the branches of enlightenment is without any basis. The nondefilement and the nonpurification of the branches of enlightenment are without any basis. The nonconditioning of the branches of enlightenment is without any basis. The nonorigination of the branches of enlightenment is without any basis. The nonapprehensibility of the branches of enlightenment is without any basis. Subhūti, the nonarising of the noble eightfold path is without any basis. The nonceasing of the noble eightfold path is without any basis. The nondefilement and the nonpurification of the noble eightfold path are without any basis. The nonconditioning of the noble eightfold path is without any basis. The nonorigination of the noble eightfold path is without any basis. The nonapprehensibility of the noble eightfold path is without any basis.

“Subhūti, the nonarising of the truths of the noble ones is without any basis. The nonceasing of the truths of the noble ones is without any basis. The nondefilement and the nonpurification of the truths of the noble ones are without any basis. The nonconditioning of the truths of the noble ones is without any basis. The nonorigination of the truths of the noble ones is without any basis. The nonapprehensibility of the truths of the noble ones is without any basis. Subhūti, the nonarising of the meditative concentrations is without any basis. The nonceasing of the meditative concentrations is without any basis. The nondefilement and the nonpurification of the meditative concentrations are without any basis. The nonconditioning of the meditative concentrations [F.52.a] is without any basis. The nonorigination of the meditative concentrations is without any basis. The nonapprehensibility of the meditative concentrations is without any basis. Subhūti, the nonarising of the immeasurable attitudes is without any basis. The nonceasing of the immeasurable attitudes is without any basis. The nondefilement and the nonpurification of the immeasurable attitudes are without any basis. The nonconditioning of the immeasurable attitudes is without any basis. The nonorigination of the immeasurable attitudes is without any basis. The nonapprehensibility of the immeasurable attitudes is without any basis. Subhūti, the nonarising of the formless absorptions is without any basis. The nonceasing of the formless absorptions is without any basis. The nondefilement and the nonpurification of the formless absorptions are without any basis. The nonconditioning of the formless absorptions is without any basis. The nonorigination of the formless absorptions is without any basis. The nonapprehensibility of the formless absorptions is without any basis. Subhūti, the nonarising of the liberations is without any basis. The nonceasing of the liberations is without any basis. The nondefilement and the nonpurification of the liberations are without any basis. The nonconditioning of the liberations is without any basis. The nonorigination of the liberations is without any basis. The nonapprehensibility of the liberations is without any basis. Subhūti, the nonarising of the serial steps of meditative absorption is without any basis. The nonceasing of the serial steps of meditative absorption is without any basis. The nondefilement [F.52.b] and the nonpurification of the serial steps of meditative absorption are without any basis. The nonconditioning of the serial steps of meditative absorption is without any basis. The nonorigination of the serial steps of meditative absorption is without any basis. The nonapprehensibility of the serial steps of meditative absorption is without any basis. Subhūti, the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonceasing of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nondefilement and the nonpurification of the emptiness, signlessness, and wishlessness gateways to liberation are without any basis. The nonconditioning of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonorigination of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonapprehensibility of the emptiness, signlessness,s and wishlessness gateways to liberation is without any basis. Subhūti, the nonarising of the extrasensory powers is without any basis. The nonceasing of the extrasensory powers is without any basis. The nondefilement and the nonpurification of the extrasensory powers are without any basis. The nonconditioning of the extrasensory powers is without any basis. The nonorigination of the extrasensory powers is without any basis. The nonapprehensibility of the extrasensory powers is without any basis. Subhūti, the nonarising of the meditative stabilities is without any basis. The nonceasing of the meditative stabilities is without any basis. The nondefilement and the nonpurification [F.53.a] of the meditative stabilities are without any basis. The nonconditioning of the meditative stabilities is without any basis. The nonorigination of the meditative stabilities is without any basis. The nonapprehensibility of the meditative stabilities is without any basis. Subhūti, the nonarising of the dhāraṇī gateways is without any basis. The nonceasing of the dhāraṇī gateways is without any basis. The nondefilement and the nonpurification of the dhāraṇī gateways are without any basis. The nonconditioning of the dhāraṇī gateways is without any basis. The nonorigination of the dhāraṇī gateways is without any basis. The nonapprehensibility of the dhāraṇī gateways is without any basis.

“Subhūti, the nonarising of the powers of the tathāgatas is without any basis. The nonceasing of the powers of the tathāgatas is without any basis. The nondefilement and the nonpurification of the powers of the tathāgatas are without any basis. The nonconditioning of the powers of the tathāgatas is without any basis. The nonorigination of the powers of the tathāgatas is without any basis. The nonapprehensibility of the powers of the tathāgatas is without any basis. Subhūti, the nonarising of the fearlessnesses is without any basis. The nonceasing of the fearlessnesses is without any basis. The nondefilement and the nonpurification of the fearlessnesses are without any basis. The nonconditioning of the fearlessnesses is without any basis. The nonorigination of the fearlessnesses is without any basis. The nonapprehensibility of the fearlessnesses is without any basis. Subhūti, the nonarising of the kinds of exact knowledge is without any basis. The nonceasing of the kinds of exact knowledge is [F.53.b] without any basis. The nondefilement and the nonpurification of the kinds of exact knowledge are without any basis. The nonconditioning of the kinds of exact knowledge is without any basis. The nonorigination of the kinds of exact knowledge is without any basis. The nonapprehensibility of the kinds of exact knowledge is without any basis. Subhūti, the nonarising of great loving kindness is without any basis. The nonceasing of great loving kindness is without any basis. The nondefilement and the nonpurification of great loving kindness are without any basis. The nonconditioning of great loving kindness is without any basis. The nonorigination of great loving kindness is without any basis. The nonapprehensibility of great loving kindness is without any basis. Subhūti, the nonarising of great compassion is without any basis. The nonceasing of great compassion is without any basis. The nondefilement and the nonpurification of great compassion are without any basis. The nonconditioning of great compassion is without any basis. The nonorigination of great compassion is without any basis. The nonapprehensibility of great compassion is without any basis. Subhūti, the nonarising of the distinct qualities of the buddhas is without any basis. The nonceasing of the distinct qualities of the buddhas is without any basis. The nondefilement and the nonpurification of the distinct qualities of the buddhas are without any basis. The nonconditioning of the distinct qualities of the buddhas is without any basis. The nonorigination of the distinct qualities of the buddhas is without any basis. The nonapprehensibility of the distinct qualities of the buddhas is without any basis.

“Subhūti, just as a mental image of the utter purity of physical forms is without any basis; a mental image of the utter purity of [F.54.a] feelings is without any basis; a mental image of the utter purity of perceptions is without any basis; a mental image of the utter purity of formative predispositions is without any basis; and a mental image of the utter purity of consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the eyes is without any basis; a mental image of the utter purity of the ears is without any basis; a mental image of the utter purity of the nose is without any basis; a mental image of the utter purity of the tongue is without any basis; a mental image of the utter purity of the body is without any basis; and a mental image of the utter purity of the mental faculty is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of sights is without any basis; a mental image of the utter purity of sounds is without any basis; a mental image of the utter purity of odors is without any basis; a mental image of the utter purity of tastes is without any basis; a mental image of the utter purity of tangibles is without any basis; and a mental image of the utter purity of the mental phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of visual consciousness is without any basis; a mental image of the utter purity of auditory consciousness is without any basis; a mental image [F.54.b] of the utter purity of olfactory consciousness is without any basis; a mental image of the utter purity of gustatory consciousness is without any basis; a mental image of the utter purity of tactile consciousness is without any basis; and a mental image of the utter purity of mental consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of visually compounded sensory contact is without any basis; a mental image of the utter purity of aurally compounded sensory contact is without any basis; a mental image of the utter purity of nasally compounded sensory contact is without any basis; a mental image of the utter purity of lingually compounded sensory contact is without any basis; a mental image of the utter purity of corporeally compounded sensory contact is without any basis; and a mental image of the utter purity of mentally compounded sensory contact is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of feelings conditioned by visually compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by aurally compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by nasally compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by lingually compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by corporeally compounded sensory contact is without any basis; and a mental image of the utter purity of feelings conditioned by mentally compounded sensory contact is without any basis, [F.55.a] in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the earth element is without any basis; a mental image of the utter purity of the water element is without any basis; a mental image of the utter purity of the fire element is without any basis; a mental image of the utter purity of the wind element is without any basis; a mental image of the utter purity of the space element is without any basis; and a mental image of the utter purity of the consciousness element is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of ignorance is without any basis; a mental image of the utter purity of formative predispositions is without any basis; a mental image of the utter purity of consciousness is without any basis; a mental image of the utter purity of name and form is without any basis; a mental image of the utter purity of the six sense fields is without any basis; a mental image of the utter purity of sensory contact is without any basis; a mental image of the utter purity of sensation is without any basis; a mental image of the utter purity of craving is without any basis; a mental image of the utter purity of grasping is without any basis; a mental image of the utter purity of the rebirth process is without any basis; a mental image of the utter purity of birth is without any basis; and a mental image of the utter purity of aging and death is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.55.b] in the sense of a bodhisattva great being practicing the perfection of wisdom. [B5]

“Subhūti, just as a mental image of the utter purity of the perfection of generosity is without any basis; a mental image of the utter purity of the perfection of ethical discipline is without any basis; a mental image of the utter purity of the perfection of tolerance is without any basis; a mental image of the utter purity of the perfection of perseverance is without any basis; a mental image of the utter purity of the perfection of meditative concentration is without any basis; and a mental image of the utter purity of the perfection of wisdom is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the emptiness of internal phenomena is without any basis; a mental image of the utter purity of the emptiness of external phenomena is without any basis; a mental image of the utter purity of the emptiness of external and internal phenomena is without any basis; a mental image of the utter purity of the emptiness of emptiness is without any basis; a mental image of the utter purity of the emptiness of great extent is without any basis; a mental image of the utter purity of the emptiness of ultimate reality is without any basis; a mental image of the utter purity of the emptiness of conditioned phenomena is without any basis; a mental image of the utter purity of the emptiness of unconditioned phenomena is without any basis; a mental image of the utter purity of the emptiness of the unlimited is without any basis; a mental image of the utter purity of the emptiness of that which has neither beginning nor end is without any [F.56.a] basis; a mental image of the utter purity of the emptiness of nonexclusion is without any basis; a mental image of the utter purity of the emptiness of inherent nature is without any basis; a mental image of the utter purity of the emptiness of all phenomena is without any basis; a mental image of the utter purity of the emptiness of intrinsic defining characteristics is without any basis; a mental image of the utter purity of the emptiness of that which cannot be apprehended is without any basis; a mental image of the utter purity of the emptiness of nonentities is without any basis; a mental image of the utter purity of the emptiness of essential nature is without any basis; and a mental image of the utter purity of the emptiness of an essential nature of nonentities is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the applications of mindfulness is without any basis; a mental image of the utter purity of the correct exertions is without any basis; a mental image of the utter purity of the supports for miraculous ability is without any basis; a mental image of the utter purity of the faculties is without any basis; a mental image of the utter purity of the powers is without any basis; a mental image of the utter purity of the branches of enlightenment is without any basis; and a mental image of the utter purity of the noble eightfold path is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the truths of the noble ones is without any basis; a mental image of the utter purity of the meditative concentrations is without any basis; a mental image of the utter purity [F.56.b] of the immeasurable attitudes is without any basis; a mental image of the utter purity of the formless absorptions is without any basis; a mental image of the utter purity of the liberations is without any basis; a mental image of the utter purity of the serial steps of meditative absorption is without any basis; a mental image of the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis; a mental image of the utter purity of the extrasensory powers is without any basis; a mental image of the utter purity of the meditative stabilities is without any basis; and a mental image of the utter purity of the dhāraṇī gateways is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the powers of the tathāgatas is without any basis; a mental image of the utter purity of the fearlessnesses is without any basis; a mental image of the utter purity of the kinds of exact knowledge is without any basis; a mental image of the utter purity of great compassion is without any basis; and a mental image of the utter purity of the distinct qualities of the buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as a mental image of the utter purity of the self is without any basis on account of the nonexistence of a self, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a being is without any basis on account of the [F.57.a] nonexistence of a being, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a life form is without any basis on account of the nonexistence of a life form, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of life is without any basis on account of the nonexistence of life, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of an individual is without any basis on account of the nonexistence of an individual, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a person is without any basis on account of the nonexistence of a person, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of one born of Manu is without any basis on account of the nonexistence of one born of Manu, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a child of Manu is without any basis on account of the nonexistence of a child of Manu, in the same way, [F.57.b] Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of an agent is without any basis on account of the nonexistence of an agent, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of an experiencer is without any basis on account of the nonexistence of an experiencer, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a knower is without any basis on account of the nonexistence of a knower, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as a mental image of the utter purity of a viewer is without any basis on account of the nonexistence of a viewer, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as, when the disk of the sun rises, darkness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as, during the eon of conflagration,364 all types of conditioned phenomena are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, [F.58.a] in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as intellectual confusion in the wisdom of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as nonliberation in the liberation of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the absence of seeing the transcendental knowledge of liberation in the seeing of the transcendental knowledge of liberation of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing [F.58.b] the perfection of wisdom.

“Subhūti, just as the light of the sun and moon is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Cāturmahārājika realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Trayastriṃśa realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Yāma realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Tuṣita realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Nirmāṇarati realm is without any basis, in the same way, Subhūti, [F.59.a] there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Paranirmitavaśavartin realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Brahmakāyika realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Brahmapurohita realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Brahma­pārṣadya realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Mahābrahmā realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Ābha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Parīttābha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva [F.59.b] great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Apramāṇābha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Ābhāsvara realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Śubha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Parīttaśubha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Apramāṇaśubha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Śubhakṛtsna realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Vṛha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. [F.60.a] Subhūti, just as the light of the gods of the Parīttavṛha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the gods of the Apramāṇavṛha realm is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of the gods of the Śuddhāvāsa realms is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“Subhūti, just as the light of bodhisattva great beings is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the light of the tathāgatas, arhats, perfectly complete buddhas is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.

“If you ask why, Subhūti, it is because all those phenomena—that enlightenment, that bodhisattva, and that actual entity denoted by the word bodhisattva—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics. Subhūti, bodhisattva great beings should train in the fact that all phenomena are falsehoods.365 [F.60.b] Bodhisattva great beings should know all phenomena.”

“Blessed Lord, what are all phenomena? Blessed Lord, how do bodhisattva great beings train in falsehoods? How will bodhisattva great beings know all phenomena?”

“Subhūti,” replied the Blessed One, “regarding ‘all phenomena,’ they are virtuous or nonvirtuous, determinate or indeterminate, mundane or supramundane, contaminated or uncontaminated, conditioned or unconditioned, a basic transgression or not a basic transgression, and common or uncommon. Subhūti, these are called all phenomena. Bodhisattva great beings should train in the fact that all those phenomena are false. Those are all the phenomena that bodhisattva great beings should indeed know.”

“Blessed Lord, what are the mundane virtuous phenomena?”

“Subhūti,” replied the Blessed One, “regarding ‘mundane virtuous phenomena,’ they are respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for those born as priests, acts of service undertaken on behalf of elderly family members, bases of meritorious deeds originating from generosity, bases of meritorious deeds originating from ethical discipline and originating from meditation, and bases from having carried out one’s assigned duty,366 the path of the ten virtuous actions, the nine mundane perceptions‍—namely, the perception of [a corpse as] bloated, the perception of it as worm-infested, [F.61.a] the perception of it as putrefied, the perception of it as bloodied, the perception of it as black and blue, the perception of it as chewed on, the perception of it as dismembered, the perception of it as bones, and the perception of it as immolated‍—the four mundane meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and the ten mundane mindfulnesses‍—namely, mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of ethical discipline, mindfulness of giving away, mindfulness of the gods, mindfulness of the inhalation and exhalation of breath, mindfulness of the body, mindfulness of disillusionment, and mindfulness of death. These are called mundane virtuous phenomena.”

“Blessed Lord, what are the mundane nonvirtuous phenomena?”

“The mundane nonvirtuous phenomena are the paths of the ten nonvirtuous actions,” replied the Blessed One. “That is to say, Subhūti, the slaying of living creatures is a mundane nonvirtuous phenomenon. Stealing, Subhūti, is a mundane nonvirtuous phenomenon. Sexual misconduct because of lust, Subhūti, is a mundane nonvirtuous phenomenon. Lying, Subhūti, is a mundane nonvirtuous phenomenon. Slander, Subhūti, is a mundane nonvirtuous phenomenon. Verbal abuse,367 Subhūti, is a mundane nonvirtuous phenomenon. Irresponsible chatter, Subhūti, is a mundane nonvirtuous phenomenon. Coveting, Subhūti, is a mundane nonvirtuous phenomenon. Bearing malice, Subhūti, is a mundane nonvirtuous phenomenon. Wrong view, Subhūti, is a mundane nonvirtuous phenomenon. And, Subhūti, anger, holding a grudge, hypocrisy, nursing pent-up anger, violence, jealousy, miserliness, pride, [F.61.b] and perverse pride368‍—these are mundane nonvirtuous phenomena.”

“Blessed Lord, what are the mundane indeterminate phenomena?”

“Physical actions are indeterminate,”369 replied the Blessed One. “Verbal actions are indeterminate. Mental actions are indeterminate. The four primary elements are indeterminate. The five sense faculties are indeterminate. The six sense fields are indeterminate. The four formless absorptions370 are indeterminate. The aggregates are indeterminate. The sensory elements are indeterminate. The sense fields are indeterminate. All the maturations are indeterminate. Subhūti, these are called mundane indeterminate phenomena.”

“Blessed Lord, what are the mundane phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘mundane phenomena,’ they are the five aggregates, the twelve sense fields, the eighteen sensory elements, the path of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, and whatever other mundane phenomena there may be that are not supramundane phenomena. These are called mundane phenomena.”

“Blessed Lord, what are the supramundane phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘supramundane phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the emptiness gateway to liberation, [F.62.a] signlessness gateway to liberation, and wishlessness gateway to liberation; the faculty of coming to fully understand what has not been understood, the faculty of fully understanding, and the faculty of knowing one has fully understood;371 the meditative stability with an initial mental application and with a sustained mental application, the meditative stability without an initial mental application but with just a sustained mental application, and the meditative stability without an initial mental application and without a sustained mental application;372 knowledge, freedom, mindfulness, alertness, and appropriate attention; and the eight liberations.

“If you ask what these eight are, those with physical forms observe physical forms. This is the first liberation. Those with the perception of no internal physical forms observe external physical forms. This is the second liberation. They are intent on pleasant states. This is the third liberation. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, those who do not direct their attention to perceptions of diversity achieve and dwell in the sphere of infinite space, thinking, ‘Space is infinite.’ This is the fourth liberation. Having completely transcended the sphere of infinite space in all respects, they achieve and dwell in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ This is the fifth liberation. Having completely transcended the sphere of infinite consciousness in all respects, they achieve and dwell in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ This is the sixth liberation. Having completely transcended the sphere of nothing-at-all in all respects, they achieve and dwell in the sphere of neither perception nor nonperception. This is the seventh liberation. Having completely transcended the sphere of neither perception nor nonperception in all respects, [F.62.b] they achieve and dwell in the cessation of perceptions and feelings. This is the eighth liberation. Those are the eight liberations.

“And there are the nine serial steps of meditative absorption. If you ask what these nine are, they are as follows. [Practitioners] achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, they achieve and maintain the fourth meditative concentration without bliss and suffering, and in which equanimity and mindfulness are utterly purified. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, those who do not direct their attention to perceptions of diversity achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, [F.63.a] they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all in all respects, they achieve and dwell in the sphere of neither perception nor nonperception. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings.

“So, those nine serial steps of meditative absorption, and the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, as well as the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas‍—these are called supramundane phenomena.”

“Blessed Lord, what are the contaminated phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘contaminated phenomena,’ they are the five aggregates, the twelve sense fields, [F.63.b] the eighteen sensory elements, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers. These are called contaminated phenomena.”

“Blessed Lord, what are the uncontaminated phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘uncontaminated phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncontaminated phenomena.”

“Blessed Lord, what are the conditioned phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘conditioned phenomena,’ they are the realm of desire, the realm of form, the realm of formlessness, and the other phenomena apart from these that are included in the sphere of conditioned phenomena‍—the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four [F.64.a] formless absorptions, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, the six perfections, all the emptinesses, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called conditioned phenomena.”

“Blessed Lord, what are the unconditioned phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘unconditioned phenomena,’ they are those that do not arise, disintegrate, and transform, which is to say, the extinction of desire, the extinction of hatred, the extinction of delusion, the real nature, the unmistaken real nature, the one and only real nature, the reality of phenomena, the realm of phenomena, the maturity of phenomena, the realm of the inconceivable, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”

“Blessed Lord, what are the common phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘common phenomena,’ they are the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers. These are called phenomena shared in common with ordinary persons.”

“Blessed Lord, what are the uncommon phenomena?”

“Subhūti,” replied the Blessed One, “regarding those called ‘uncommon phenomena,’ they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the [F.64.b] seven branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncommon phenomena.”

“Since bodhisattva great beings who practice the perfection of wisdom are without ideation, they should not become attached to any of those phenomena that are empty of their own defining characteristics. Since they are without ideation and without conceptual thought, they should comprehend all phenomena in accordance with nonduality.”

Then Venerable Subhūti asked the Blessed One, “Blessed Lord, why, when you say ‘bodhisattva great beings,’ do you call bodhisattvas ‘great beings’?”

“Subhūti,” replied the Blessed One, “bodhisattvas are called great beings because they will lead a great number of beings with certainty to consummation.”373

“Blessed Lord, who are such a great number of beings with certainty, such a great number of beings with certainty, that bodhisattva great beings will lead to consummation?

“Subhūti,” replied the Blessed One, “regarding that great number of beings—those on the level of the spiritual family, those who are the eighth, those who have entered the stream, once-returners, non-returners, arhats, [F.65.a] pratyekabuddhas, and bodhisattvas who have initially set their minds on enlightenment, up to bodhisattva great beings who dwell on the level at which progress has become irreversible—they, Subhūti, are called the great number of beings with certainty. Those bodhisattva great beings will lead such beings as those to consummation. There the bodhisattva great beings’ setting of the vajra-like mind on enlightenment is called the consummation of the great number of beings with certainty.”

“Blessed Lord, what is this setting of the vajra-like mind on enlightenment?”

“Here, Subhūti,” replied the Blessed One, “bodhisattva great beings set their minds on enlightenment, thinking, ‘I should don armor for the sake of all beings in inestimable saṃsāra. I should renounce all possessions. I should develop equanimity toward all beings.374 I should enable all beings to attain final nirvāṇa by means of the three vehicles. I should understand that despite enabling all beings to attain final nirvāṇa, since there are indeed no beings who will attain final nirvāṇa, all phenomena are nonarising and unceasing. I should practice the six perfections with the unadulterated375 mind of all-aspect omniscience. I should train in the realization of the [ultimate] attribute that is followed everywhere by completion. I should comprehend the accomplishment of the attributes in a single principle.376 I should train in order to achieve all the inestimable attributes.’ They set their mind in that way. Subhūti, that is the bodhisattva great beings’ setting of the vajra-like mind on enlightenment. [F.65.b] Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation.

“Moreover, Subhūti, bodhisattva great beings set their minds in this way: ‘For the sake of all those beings I should experience all those feelings of suffering, the suffering that the denizens of the hells, the animal realm, and the world of Yama, as many as there are, feel.’ On top of that,377 bodhisattva great beings set their minds in this way, thinking, ‘Even for the sake of each being, individually, over many hundreds of thousands of tens of millions of billions of eons, I should experience all those sufferings of the denizens of the hells as long as a being has not attained final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind.’ In just that way, ‘For the sake of all beings, I should also experience all those sufferings of the denizens of the hells as long as all beings have not passed into final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind.’ And from then on, they will set their mind, thinking, ‘For my own sake, I should plant the roots of virtue, and, after many hundreds of thousands of tens of millions of billions of eons accumulating manifold provisions of enlightenment, I should fully awaken to unsurpassed, perfect, complete enlightenment.’ Subhūti, that is the bodhisattva great beings’ setting of the vajra-like mind. Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation.

“Moreover, Subhūti, bodhisattva great [F.66.a] beings should always and uninterruptedly develop a sublime mind, a sublime mind on account of which all beings will be led to consummation.378 In this regard, the sublime mind of bodhisattva great beings is, from the time when they first set their mind on enlightenment, not having a greedy mind, not having a hateful mind, not having a deluded mind, not setting their mind on harming, not having a śrāvaka’s mind, and not having a pratyekabuddha’s mind. This is the sublime mind of bodhisattva great beings. Through that sublime mind they lead all beings to their consummation, but still they should not give rise to conceits because of that.

“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind. In this regard, the unshakeable mind of bodhisattva great beings is attention turned toward all-aspect omniscience without giving rise to conceit because of that. This is the unshakeable mind of bodhisattva great beings. Through that, without apprehending anything, they will lead all beings to consummation.

“Moreover, Subhūti, bodhisattva great beings should set their mind on the benefit and happiness of all beings. In this regard, the bodhisattva great beings’ mind set on benefit and happiness is a refuge to all beings, and does not abandon them, but without giving rise to conceit because of that. This, Subhūti, is the bodhisattva great beings’ mind set on benefit and happiness. Keeping to it, without apprehending anything, bodhisattva great beings lead the great number of beings with certainty to consummation. [F.66.b]

“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly wish for the Dharma, enjoy Dharma, appreciate the Dharma, and practice and engage in having an appreciation for the Dharma. In this regard, if you ask what is Dharma, it is this: the indivisibility of all dharmas.

“If you ask what it is to wish for the Dharma, it is to wish for and appreciate the Dharma. That is called to wish for the Dharma.

“If you ask what it is to enjoy the Dharma, it is to enjoy and take pleasure in the Dharma. That is called to enjoy the Dharma.

“If you ask what it is to appreciate the Dharma, it is to see the good qualities of the Dharma. That is called to appreciate the Dharma.

“If you ask what it is to practice and engage in379 having an appreciation for the Dharma, it is to cultivate and magnify just that Dharma. That is called to practice and engage in having an appreciation for the Dharma.

“In this way, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation.

“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, while abiding in the emptiness of emptiness, while abiding in the emptiness of great extent, while abiding in the emptiness of ultimate reality, while abiding in the emptiness of conditioned phenomena, while abiding in the emptiness of unconditioned phenomena, while abiding in the emptiness of the unlimited, while abiding in the emptiness of that which has neither beginning nor end, while abiding in the emptiness of nonexclusion, while abiding in the emptiness of inherent nature, while abiding in the emptiness of all phenomena, while abiding in the emptiness of intrinsic defining characteristics, while abiding in the emptiness of that which cannot be apprehended, while abiding in the emptiness of nonentities, while abiding in the emptiness of essential nature, [F.67.a] and while abiding in the emptiness of an essential nature of nonentities.

“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the applications of mindfulness, the correct exertions, the supports for miraculous abilities, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Moreover, Subhūti, without apprehending anything, bodhisattva great beings who practice the perfection of wisdom should lead the great number of beings with certainty to consummation while abiding in the meditative stability heroic valor, while abiding in the meditative stability precious seal, while abiding in the meditative stability lion’s play, while abiding in the meditative stability beautiful moon, while abiding in the meditative stability [F.67.b] crest of the moon’s victory banner, while abiding in the meditative stability surpassing all phenomena, while abiding in the meditative stability seal of all phenomena, while abiding in the meditative stability surveying the crown pinnacle, while abiding in the meditative stability certainty in the realm of phenomena, while abiding in the meditative stability crest of certainty’s victory banner, while abiding in the meditative stability vajra, while abiding in the meditative stability seal of entry into all phenomena, while abiding in the meditative stability well established as the king of meditative stabilities, while abiding in the meditative stability excellently well established,380 while abiding in the meditative stability well-engaging king of meditative stabilities, while abiding in the meditative stability diffusion of light rays, while abiding in the meditative stability without mistakes, while abiding in the meditative stability because of the diffusion of light rays not making mistakes, while abiding in the meditative stability power of effort, while abiding in the meditative stability array of power, while abiding in the meditative stability exalted, while abiding in the meditative stability engaging with certainty in lexical explanations, while abiding in the meditative stability entry into designations, while abiding in the meditative stability observation of spatial directions, while abiding in the meditative stability sealed with the seal, while abiding in the meditative stability unimpaired, while abiding in the meditative stability oceanic seal gathering all phenomena, while abiding in the meditative stability seal of the king,381 while abiding in the meditative stability permeation of space, while abiding in the meditative stability vajra maṇḍala, while abiding in the meditative stability purified of the three spheres,382 while abiding in the meditative stability shoulder ornament of the victory banner’s crest, while abiding in the meditative stability Indra’s crest, while abiding in the meditative stability pursuit of the stream,383 while abiding in the meditative stability yawning lion,384 while abiding in the meditative stability stretching lion,385 [F.68.a] while abiding in the meditative stability stretching-out lion, while abiding in the meditative stability beyond sequence, while abiding in the meditative stability without attachment or impediment,386 while abiding in the meditative stability repudiation of afflicted mental states,387 while abiding in the meditative stability illumination, while abiding in the meditative stability unseeking, while abiding in the meditative stability no fixed abode, while abiding in the meditative stability free from mentation, while abiding in the meditative stability taming the four māras,388 while abiding in the meditative stability stainless lamplight, while abiding in the meditative stability boundless light, while abiding in the meditative stability illuminator, while abiding in the meditative stability total illumination, while abiding in the meditative stability pure supremacy, while abiding in the meditative stability stainless light, while abiding in the meditative stability bringer of joy, while abiding in the meditative stability lightning lamp, while abiding in the meditative stability inexhaustible, while abiding in the meditative stability unvanquished, while abiding in the meditative stability majestic, while abiding in the meditative stability free from extinction, while abiding in the meditative stability unmoving, while abiding in the meditative stability calmed,389 while abiding in the meditative stability imperishable,390 abiding in the meditative stability lamp of the sun, while abiding in the meditative stability immaculate moon, while abiding in the meditative stability clear-eyed,391 while abiding in the meditative stability lamp of wisdom, while abiding in the meditative stability clear appearance, while abiding in the meditative stability moon lamp,392 while abiding in the meditative stability illuminating, while abiding in the meditative stability does what needs to be done, while abiding in the meditative stability glory of transcendental knowledge, while abiding in the meditative stability vajra-like, while abiding in the meditative stability stability of mind, while abiding in the meditative stability total illumination, while abiding in the meditative stability well situated, while abiding in the meditative stability jewel cusp, while abiding in the meditative stability seal of the supreme phenomenon, while abiding in [F.68.b] the meditative stability sameness of all phenomena, the meditative stability renunciation of delight, while abiding in the meditative stability elevated by phenomena, while abiding in the meditative stability expanded on account of being elevated by phenomena,393 while abiding in the meditative stability jewel state, while abiding in the meditative stability forsaking fights, while abiding in the meditative stability dispersal, while abiding in the meditative stability distinguishing the terms associated with all phenomena, while abiding in the meditative stability determination,394 while abiding in the meditative stability stainless performance, while abiding in the meditative stability arranging the sameness of letters, while abiding in the meditative stability devoid of letters, while abiding in the meditative stability cutting off the objective support,395 while abiding in the meditative stability unmodified, while abiding in the meditative stability aspectless, while abiding in the meditative stability entering into names and signs,396 while abiding in the meditative stability free from activity, while abiding in the meditative stability entering into the ascertainment of names, while abiding in the meditative stability a practitioner without a dwelling, while abiding in the meditative stability devoid of darkness, while abiding in the meditative stability endowed with practice, while abiding in the meditative stability unwavering, while abiding in the meditative stability transcendence of the range, while abiding in the meditative stability accumulation of all attributes, while abiding in the meditative stability abiding without mentation,397 while abiding in the meditative stability abiding with certainty,398 while abiding in the meditative stability blossoming and vibrance of the flowers of virtue, while abiding in the meditative stability endowed with the branches of enlightenment, while abiding in the meditative stability boundless eloquence, while abiding in the meditative stability boundless lamplight,399 while abiding in the meditative stability equal to the unequaled, while abiding in the meditative stability transcending all phenomena, while abiding in the meditative stability delineator, while abiding in the meditative stability dispelling doubt, while abiding in the meditative stability [F.69.a] without settled focus, while abiding in the meditative stability single array, while abiding in the meditative stability manifest attainment of aspects, the meditative stability single aspect, while abiding in the meditative stability nonexclusion of the aspect, while abiding in the meditative stability supreme performance,400 while abiding in the meditative stability comprehension of all bases of existence through realization, while abiding in the meditative stability entrance to symbols and sounds, while abiding in the meditative stability jewel heart,401 while abiding in the meditative stability unattached to any phenomena, while abiding in the meditative stability array of flashes of lightning, while abiding in the meditative stability forsaking, while abiding in the meditative stability lamp of doctrine, while abiding in the meditative stability lamp of transcendental knowledge, while abiding in the meditative stability manifest attainment of the miraculous ability to not return, while abiding in the meditative stability devoid of vocalic syllables, while abiding in the meditative stability burning lamp, while abiding in the meditative stability purification of defining characteristics, while abiding in the meditative stability nondistinguished, while abiding in the meditative stability endowed with a distinct forbearance, while abiding in the meditative stability endowed with all finest aspects,402 while abiding in the meditative stability endowed with dhāraṇīs, while abiding in the meditative stability absence of joy with respect to all happiness and suffering, while abiding in the meditative stability inexhaustible cornucopia, while abiding in the meditative stability dhāraṇī intelligence, while abiding in the meditative stability perfect elimination of right and wrong, while abiding in the meditative stability perfect calming of all contradictions and refutations, while abiding in the meditative stability no harmony or disharmony, while abiding in the meditative stability taintless light, while abiding in the meditative stability endowed with the essence, while abiding in the meditative stability taintless light of the full moon, while abiding in the meditative stability lightning light, while abiding in the meditative stability [F.69.b] great ornament,403 while abiding in the meditative stability illuminator in all respects, while abiding in the meditative stability protector of all worlds,404 while abiding in the meditative stability sameness of meditative stability, while abiding in the meditative stability with a dustless and dust-free principle, while abiding in the meditative stability convergence in nonaffliction, while abiding in the meditative stability convergence of all afflicted mental states in nonaffliction,405 while abiding in the meditative stability intent on a dwelling that has not been apprehended, while abiding in the meditative stability abiding in the real nature without mentation, while abiding in the meditative stability self-originated from the vessel,406 while abiding in the meditative stability incinerating all afflicted mental states, while abiding in the meditative stability lamp of great transcendental knowledge, while abiding in the meditative stability origin of the ten powers, while abiding in the meditative stability opener of the gateways, while abiding in the meditative stability dispelling the defects of corporeality, while abiding in the meditative stability obliterating defects of speech, transforming them as if into space,407 while abiding in the meditative stability dispelling the defects of the mind,408 while abiding in the meditative stability thorough investigation, while abiding in the meditative stability space-like, and while abiding in the meditative stability space-like and without attachment, hence free and without blemish.

“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom and lead the great number of beings with certainty to consummation. This is why bodhisattvas are called great beings.” [F.70.a] [B6]

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”

“Śāradvatīputra,” replied the Blessed One, “be inspired to speak of why bodhisattvas are called great beings.”

Śāradvatīputra then explained, “Blessed Lord, although bodhisattva great beings teach the Dharma to beings in order that they might abandon the view of the self; might abandon the view of a being; might abandon the view of a life form; might abandon the view of a person; might abandon the view of a life; might abandon the view of an individual; might abandon the view of one born of Manu; might abandon the view of a child of Manu; might abandon the view of an agent; might abandon the view of an instigator of an agent; might abandon the view of a motivator; might abandon the view of an inciter; might abandon the view of an experiencer; might abandon the view of an instigator of an experiencer; might abandon the view of a knower; and might abandon the view of a viewer; might abandon the nihilist view and might abandon the eternalist view; might abandon the view of existence and might abandon the view of nonexistence; might abandon the view of aggregates, might abandon the view of sensory elements, and might abandon the view of sense fields; might abandon the view of dependent origination; might abandon the view of the truths; might abandon the view of the perfections; might abandon the view of emptiness; might abandon the view of the applications of mindfulness, might abandon the view of the correct exertions, might abandon the view of the supports for miraculous ability, might abandon the view of the faculties, [F.70.b] might abandon the view of the powers, might abandon the view of the branches of enlightenment, and might abandon the view of the noble eightfold path; might abandon the view of the truths of the noble ones; might abandon the view of the meditative concentrations, might abandon the view of the immeasurable attitudes, might abandon the view of the formless absorptions, might abandon the view of the liberations, and might abandon the view of the serial steps of meditative absorption; might abandon the view of the emptiness, signlessness, and wishlessness gateways to liberation; might abandon the view of the extrasensory powers; might abandon the view of the meditative stabilities and might abandon the view of the dhāraṇī gateways; might abandon the view of the powers of the tathāgatas, might abandon the view of the fearlessnesses, might abandon the view of the kinds of exact knowledge, might abandon the view of great loving kindness, might abandon the view of great compassion, and might abandon the view of the distinct qualities of the buddhas; might abandon the view of beings to be matured; might abandon the view of buddhafields to be refined; might abandon the view of enlightenment; might abandon the view of the Buddha, might abandon the view of the Dharma, and might abandon the view of the Saṅgha; might abandon the view of the turning of the wheel of the Dharma; and, although they teach the Dharma to beings in order that they might abandon the view of the attainment of final nirvāṇa, they do so by way of not apprehending anything. This is why bodhisattvas are called great beings.”

Then the venerable Subhūti asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would bodhisattva great beings have a view [F.71.a] concerning physical forms, have a view concerning feelings, have a view concerning perceptions, have a view concerning formative predispositions, and have a view concerning consciousness; have a view concerning the eyes, have a view concerning the ears, have a view concerning the nose, have a view concerning the tongue, have a view concerning the body, and have a view concerning the mental faculty; have a view concerning sights, have a view concerning sounds, have a view concerning odors, have a view concerning tastes, have a view concerning tangibles, and have a view concerning mental phenomena; have a view concerning visual consciousness, have a view concerning auditory consciousness, have a view concerning olfactory consciousness, have a view concerning gustatory consciousness, have a view concerning tactile consciousness, and have a view concerning mental consciousness; have a view concerning visually compounded sensory contact, have a view concerning aurally compounded sensory contact, have a view concerning nasally compounded sensory contact, have a view concerning lingually compounded sensory contact, have a view concerning corporeally compounded sensory contact, and have a view concerning mentally compounded sensory contact; have a view concerning feelings conditioned by visually compounded sensory contact, have a view concerning feelings conditioned by aurally compounded sensory contact, have a view concerning feelings conditioned by nasally compounded sensory contact, have a view concerning feelings conditioned by lingually compounded sensory contact, have a view concerning feelings conditioned by corporeally compounded sensory contact, and have a view concerning feelings conditioned by mentally compounded sensory contact; have a view concerning the earth element, have a view concerning the water element, have a view concerning the fire element, have a view concerning the wind element, have a view concerning [F.71.b] the space element, and have a view concerning the consciousness element; have a view concerning ignorance, have a view concerning formative predispositions, have a view concerning consciousness, have a view concerning name and form, have a view concerning the six sense fields, have a view concerning sensory contact, have a view concerning sensation, have a view concerning craving, have a view concerning grasping, have a view concerning the rebirth process, have a view concerning birth, and have a view concerning aging and death; have a view concerning the perfection of generosity, have a view concerning the perfection of ethical discipline, have a view concerning the perfection of tolerance, have a view concerning the perfection of perseverance, have a view concerning the perfection of meditative concentration, and have a view concerning the perfection of wisdom; have a view concerning the emptiness of internal phenomena, have a view concerning the emptiness of external phenomena, have a view concerning the emptiness of external and internal phenomena, have a view concerning the emptiness of emptiness, have a view concerning the emptiness of great extent, have a view concerning the emptiness of ultimate reality, have a view concerning the emptiness of conditioned phenomena, have a view concerning the emptiness of unconditioned phenomena, have a view concerning the emptiness of the unlimited, have a view concerning the emptiness of that which has neither beginning nor end, have a view concerning the emptiness of nonexclusion, have a view concerning the emptiness of inherent nature, have a view concerning the emptiness of all phenomena, have a view concerning the emptiness of intrinsic defining characteristics, have a view concerning the emptiness of that which cannot be apprehended, have a view concerning the emptiness of nonentities, have a view concerning the emptiness of essential nature, and have a view concerning [F.72.a] the emptiness of an essential nature of nonentities; have a view concerning the applications of mindfulness, have a view concerning the correct exertions, have a view concerning the supports for miraculous ability, have a view concerning the faculties, have a view concerning the powers, have a view concerning the branches of enlightenment, and have a view concerning the noble eightfold path; have a view concerning the truths of the noble ones; have a view concerning the meditative concentrations, have a view concerning the immeasurable attitudes, have a view concerning the formless absorptions, have a view concerning the liberations, and have a view concerning the serial steps of meditative absorption; have a view concerning the emptiness, signlessness, and wishlessness gateways to liberation; have a view concerning the extrasensory powers; have a view concerning the meditative stabilities and have a view concerning the dhāraṇī gateways; have a view concerning the powers of the tathāgatas, have a view concerning the fearlessnesses, have a view concerning the kinds of exact knowledge, have a view concerning great loving kindness, have a view concerning great compassion, and have a view concerning the distinct qualities of the buddhas; have a view concerning the beings to be matured; have a view concerning the buddhafields to be refined; have a view concerning enlightenment; have a view concerning the Buddha, have a view concerning the Dharma, and have a view concerning the Saṅgha; have a view concerning the turning of the wheel of the Dharma; and have a view concerning the attainment of final nirvāṇa?”

“Venerable Subhūti, in this regard, bodhisattva great beings who practice the perfection of wisdom [F.72.b] without skill in means apprehend physical forms and develop a view of them by way of apprehending, without skill in means apprehend feelings and develop a view of them by way of apprehending, without skill in means apprehend perceptions and develop a view of them by way of apprehending, without skill in means apprehend formative predispositions and develop a view of them by way of apprehending, and without skill in means apprehend consciousness and develop a view of it by way of apprehending; without skill in means apprehend the eyes and develop a view of them by way of apprehending, without skill in means apprehend the ears and develop a view of them by way of apprehending, without skill in means apprehend the nose and develop a view of it by way of apprehending, without skill in means apprehend the tongue and develop a view of it by way of apprehending, without skill in means apprehend the body and develop a view of it by way of apprehending, and without skill in means apprehend the mental faculty and develop a view of it by way of apprehending; without skill in means apprehend sights and develop a view of them by way of apprehending, without skill in means apprehend sounds and develop a view of them by way of apprehending, without skill in means apprehend odors and develop a view of them by way of apprehending, without skill in means apprehend tastes and develop a view of them by way of apprehending, without skill in means apprehend tangibles and develop a view of them by way of apprehending, and without skill in means apprehend mental phenomena and develop a view of them by way of apprehending; without skill in means apprehend visual consciousness and develop a view of it by way of apprehending, without skill in means apprehend auditory consciousness and develop a view of it by way of apprehending, without skill in means apprehend olfactory consciousness and develop a view of it by way of apprehending, without skill in means apprehend gustatory consciousness and develop a view of it by way of apprehending, without skill in means apprehend tactile consciousness and develop a view of it by way of apprehending, and without skill in means apprehend mental consciousness and develop a view of it by way of apprehending; without skill in means apprehend visually compounded sensory contact and develop a view of it by way of apprehending, without skill in means apprehend aurally compounded sensory contact and develop a view of it by way of apprehending, without skill in means apprehend nasally compounded sensory contact and develop a view of it [F.73.a] by way of apprehending, without skill in means apprehend lingually compounded sensory contact and develop a view of it by way of apprehending, without skill in means apprehend corporeally compounded sensory contact and develop a view of it by way of apprehending, and without skill in means apprehend mentally compounded sensory contact and develop a view of it by way of apprehending; without skill in means apprehend feelings conditioned by visually compounded sensory contact and develop a view of them by way of apprehending, without skill in means apprehend feelings conditioned by aurally compounded sensory contact and develop a view of them by way of apprehending, without skill in means apprehend feelings conditioned by nasally compounded sensory contact and develop a view of them by way of apprehending, without skill in means apprehend feelings conditioned by lingually compounded sensory contact and develop a view of them by way of apprehending, without skill in means apprehend feelings conditioned by corporeally compounded sensory contact and develop a view of them by way of apprehending, and without skill in means apprehend feelings conditioned by mentally compounded sensory contact and develop a view of them by way of apprehending; without skill in means apprehend the earth element and develop a view of it by way of apprehending, without skill in means apprehend the water element and develop a view of it by way of apprehending, without skill in means apprehend the fire element and develop a view of it by way of apprehending, without skill in means apprehend the wind element and develop a view of it by way of apprehending, without skill in means apprehend the space element and develop a view of it by way of apprehending, and without skill in means apprehend the consciousness element and develop a view of it by way of apprehending; without skill in means apprehend ignorance and develop a view of it by way of apprehending, without skill in means apprehend formative predispositions and develop a view of them by way of apprehending, without skill in means apprehend consciousness and develop a view of it by way of apprehending, without skill in means apprehend name and form and develop a view of them by way of apprehending, without skill in means apprehend the six sense fields and develop a view of them by way of apprehending, without skill in means apprehend sensory contact and develop a view of it by way of apprehending, without skill in means apprehend sensation and develop a view of it by way of apprehending, without skill in means apprehend [F.73.b] craving and develop a view of it by way of apprehending, without skill in means apprehend grasping and develop a view of it by way of apprehending, without skill in means apprehend the rebirth process and develop a view of it by way of apprehending, without skill in means apprehend birth and develop a view of it by way of apprehending, and without skill in means apprehend aging and death and develop a view of them by way of apprehending; without skill in means apprehend the perfection of generosity and develop a view of it by way of apprehending, without skill in means apprehend the perfection of ethical discipline and develop a view of it by way of apprehending, without skill in means apprehend the perfection of tolerance and develop a view of it by way of apprehending, without skill in means apprehend the perfection of perseverance and develop a view of it by way of apprehending, without skill in means apprehend the perfection of meditative concentration and develop a view of it by way of apprehending, and without skill in means apprehend the perfection of wisdom and develop a view of it by way of apprehending; without skill in means apprehend the emptiness of internal phenomena and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of external phenomena and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of external and internal phenomena and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of emptiness and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of great extent and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of ultimate reality and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of conditioned phenomena and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of unconditioned phenomena and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of the unlimited and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of that which has neither beginning nor end and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of nonexclusion and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of inherent nature and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of all phenomena [F.74.a] and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of intrinsic defining characteristics and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of that which cannot be apprehended and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of nonentities and develop a view of it by way of apprehending, without skill in means apprehend the emptiness of essential nature and develop a view of it by way of apprehending, and without skill in means apprehend the emptiness of an essential nature of nonentities and develop a view of it by way of apprehending; without skill in means apprehend the applications of mindfulness and develop a view of them by way of apprehending, without skill in means apprehend the correct exertions and develop a view of them by way of apprehending, without skill in means apprehend the supports for miraculous ability and develop a view of them by way of apprehending, without skill in means apprehend the faculties and develop a view of them by way of apprehending, without skill in means apprehend the powers and develop a view of them by way of apprehending, without skill in means apprehend the branches of enlightenment and develop a view of them by way of apprehending, and without skill in means apprehend the noble eightfold path and develop a view of it by way of apprehending; without skill in means apprehend the truths of the noble ones and develop a view of them by way of apprehending; without skill in means apprehend the meditative concentrations and develop a view of them by way of apprehending, without skill in means apprehend the immeasurable attitudes and develop a view of them by way of apprehending, without skill in means apprehend the formless absorptions and develop a view of them by way of apprehending, without skill in means apprehend the liberations and develop a view of them by way of apprehending, and without skill in means apprehend the serial steps of meditative absorption and develop a view of them by way of apprehending; without skill in means apprehend the emptiness, signlessness, and wishlessness gateways to liberation and develop a view of them by way of apprehending; without skill in means apprehend the extrasensory powers and develop a view of them by way of apprehending; without skill in means apprehend the meditative stabilities [F.74.b] and develop a view of them by way of apprehending, and without skill in means apprehend the dhāraṇī gateways and develop a view of them by way of apprehending; without skill in means apprehend the powers of the tathāgatas and develop a view of them by way of apprehending, without skill in means apprehend the fearlessnesses and develop a view of them by way of apprehending, without skill in means apprehend the kinds of exact knowledge and develop a view of them by way of apprehending, without skill in means apprehend great loving kindness and develop a view of it by way of apprehending, without skill in means apprehend great compassion and develop a view of it by way of apprehending, and without skill in means apprehend the distinct qualities of the buddhas and develop a view of them by way of apprehending; without skill in means apprehend the beings to be matured and develop a view of them by way of apprehending; without skill in means apprehend the buddhafields to be refined and develop a view of them by way of apprehending; without skill in means apprehend enlightenment and develop a view of it by way of apprehending; without skill in means apprehend the Buddha and develop a view of him by way of apprehending, without skill in means apprehend the Dharma and develop a view of it by way of apprehending, and without skill in means apprehend the Saṅgha and develop a view of it by way of apprehending; without skill in means apprehend the turning of the wheel of the Dharma and develop a view of it by way of apprehending; and without skill in means apprehend the attainment of final nirvāṇa and develop a view of it by way of apprehending.

“Venerable Subhūti, for these reasons bodhisattva great beings have a view concerning physical forms, a view concerning feelings, a view concerning perceptions, a view concerning formative predispositions, and a view concerning consciousness; for these reasons they have a view concerning the eyes, a view concerning the ears, a view concerning the nose, a view concerning the tongue, a view concerning the body, and a view concerning the mental faculty; for these reasons they have a view concerning sights, a view concerning sounds, a view concerning odors, a view concerning tastes, a view concerning tangibles, and a view concerning mental phenomena; for these reasons they have a view concerning visual consciousness, a view concerning auditory consciousness, a view concerning [F.75.a] olfactory consciousness, a view concerning gustatory consciousness, a view concerning tactile consciousness, and a view concerning mental consciousness; for these reasons they have a view concerning visually compounded sensory contact, a view concerning aurally compounded sensory contact, a view concerning nasally compounded sensory contact, a view concerning lingually compounded sensory contact, a view concerning corporeally compounded sensory contact, and a view concerning mentally compounded sensory contact; for these reasons they have a view concerning feelings conditioned by visually compounded sensory contact, a view concerning feelings conditioned by aurally compounded sensory contact, a view concerning feelings conditioned by nasally compounded sensory contact, a view concerning feelings conditioned by lingually compounded sensory contact, a view concerning feelings conditioned by corporeally compounded sensory contact, and a view concerning feelings conditioned by mentally compounded sensory contact; for these reasons they have a view concerning the earth element, a view concerning the water element, a view concerning the fire element, a view concerning the wind element, a view concerning the space element, and a view concerning the consciousness element; for these reasons they have a view concerning ignorance, a view concerning formative predispositions, a view concerning consciousness, a view concerning name and form, a view concerning the six sense fields, a view concerning sensory contact, a view concerning sensation, a view concerning craving, a view concerning grasping, a view concerning the rebirth process, a view concerning birth, and a view concerning aging and death; for these reasons they have a view concerning the perfection of generosity, a view concerning the perfection of ethical discipline, a view concerning the perfection of tolerance, a view concerning the perfection of perseverance, a view concerning the perfection of meditative concentration, and a view concerning the perfection of wisdom; for these reasons they have a view concerning the emptiness of internal phenomena, a view concerning the emptiness of external phenomena, a view concerning the emptiness of external and internal phenomena, a view concerning the emptiness of emptiness, a view concerning the emptiness of great extent, [F.75.b] a view concerning the emptiness of ultimate reality, a view concerning the emptiness of conditioned phenomena, a view concerning the emptiness of unconditioned phenomena, a view concerning the emptiness of the unlimited, a view concerning the emptiness of that which has neither beginning nor end, a view concerning the emptiness of nonexclusion, a view concerning the emptiness of inherent nature, a view concerning the emptiness of all phenomena, a view concerning the emptiness of intrinsic defining characteristics, a view concerning the emptiness of that which cannot be apprehended, a view concerning the emptiness of nonentities, a view concerning the emptiness of essential nature, and a view concerning the emptiness of an essential nature of nonentities; for these reasons they have a view concerning the applications of mindfulness, a view concerning the correct exertions, a view concerning the supports for miraculous ability, a view concerning the faculties, a view concerning the powers, a view concerning the branches of enlightenment, and a view concerning the noble eightfold path; for these reasons they have a view concerning the truths of the noble ones, a view concerning the meditative concentrations, a view concerning the immeasurable attitudes, a view concerning the formless absorptions, a view concerning the liberations, a view concerning the serial steps of meditative absorption, a view concerning the emptiness, signlessness, and wishlessness gateways to liberation, a view concerning the extrasensory powers, a view concerning the meditative stabilities, and a view concerning the dhāraṇī gateways; for these reasons they have a view concerning the powers of the tathāgatas, a view concerning the fearlessnesses, a view concerning the kinds of exact knowledge, a view concerning great loving kindness, a view concerning great compassion, and a view concerning the distinct qualities of the buddhas; and for these reasons they have a view concerning the beings to be matured, a view concerning the buddhafields to be refined, a view concerning enlightenment, a view concerning the Buddha, a view concerning the Dharma, a view concerning the Saṅgha, a view concerning the turning of the wheel of the Dharma, and a view concerning the attainment of final nirvāṇa. However, in this regard, when bodhisattva great beings practice the perfection of wisdom [F.76.a] with skill in means they teach the Dharma, without apprehending anything, in order that those views might be abandoned.

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, I too am inspired to say why a bodhisattva is called a great being.”

“Subhūti, be inspired to speak of that!” replied the Blessed One.

Subhūti then explained, “Blessed Lord, they are without attachment even to such a mind as the mind set on enlightenment that is equal to the unequaled and is not shared in common with any śrāvakas or pratyekabuddhas. It is for that reason bodhisattvas are called great beings. If you ask why, it is because the mind set on omniscience is free from contaminants and not part of the three realms. So, owing to its emptiness of inherent nature, they are not attached even to that mind—that mind set on omniscience that is free from contaminants and that is not part of the three realms. That is why bodhisattvas are reckoned to be great beings.”409

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the mind of bodhisattva great beings that is equal to the unequaled, and that is not shared in common with the śrāvakas and pratyekabuddhas?”

“In this regard, Venerable Śāradvatīputra,” replied Subhūti,” bodhisattva great beings, starting from the time when they first set their mind on enlightenment, do not observe any phenomenon at all that is arising, and they do not observe any phenomenon at all that is ceasing, increasing or decreasing, coming or going, defiled or purified. Venerable Śāradvatīputra, in that [mind] that has no arising, no ceasing, no increasing, no decreasing, [F.76.b] no coming, no going, no defilement, and no purification there is no mind of the śrāvakas, no mind of the pratyekabuddhas, no mind of the bodhisattvas, and no mind of the perfectly complete buddhas. Venerable Śāradvatīputra, this is the mind of bodhisattva great beings—equal to the unequaled, and not shared in common with all śrāvakas or pratyekabuddhas.”

“Venerable Subhūti, you said, ‘They are not attached even to that mind—that mind set on omniscience, free from contaminants and not part of the three realms,’ so would it not be the case, Venerable Subhūti, that physical forms would therefore be without attachment,410 that feelings would be without attachment, that perceptions would be without attachment, that formative predispositions would be without attachment, and that consciousness would be without attachment; that the eyes would be without attachment, that the ears would be without attachment, that the nose would be without attachment, that the tongue would be without attachment, that the body would be without attachment, and that the mental faculty would be without attachment; that sights would be without attachment, that sounds would be without attachment, that odors would be without attachment, that tastes would be without attachment, that tangibles would be without attachment, and that mental phenomena would be without attachment; that visual consciousness would be without attachment, that auditory consciousness would be without attachment, that olfactory consciousness would be without attachment, that gustatory consciousness would be without attachment, that tactile consciousness would be without attachment, and that mental consciousness would be without attachment; that visually compounded sensory contact would be without attachment, that aurally compounded sensory contact would be without attachment, that nasally compounded sensory contact would be without attachment, that lingually compounded sensory contact would be without attachment, that corporeally compounded sensory contact [F.77.a] would be without attachment, and that mentally compounded sensory contact would be without attachment; that feelings conditioned by visually compounded sensory contact would be without attachment, that feelings conditioned by aurally compounded sensory contact would be without attachment, that feelings conditioned by nasally compounded sensory contact would be without attachment, that feelings conditioned by lingually compounded sensory contact would be without attachment, that feelings conditioned by corporeally compounded sensory contact would be without attachment, and that feelings conditioned by mentally compounded sensory contact would be without attachment; that the earth element would be without attachment, that the water element would be without attachment, that the fire element would be without attachment, that the wind element would be without attachment, that the space element would be without attachment, and that the consciousness element would be without attachment; that ignorance would be without attachment, that formative predispositions would be without attachment, that consciousness would be without attachment, that name and form would be without attachment, that the six sense fields would be without attachment, that sensory contact would be without attachment, that sensation would be without attachment, that craving would be without attachment, that grasping would be without attachment, that the rebirth process would be without attachment, that birth would be without attachment, and that aging and death would be without attachment; that the perfection of generosity would be without attachment, that the perfection of ethical discipline would be without attachment, that the perfection of tolerance would be without attachment, that the perfection of perseverance would be without attachment, that the perfection of meditative concentration would be without attachment, and that the perfection of wisdom would be without attachment; that the emptiness of internal phenomena would be without attachment, that the emptiness of external phenomena would be without attachment, that the emptiness of external and internal phenomena would be without attachment, that the emptiness of emptiness would be without attachment, that the emptiness of great extent would be without attachment, that the emptiness of ultimate reality would be without attachment, that the emptiness of conditioned phenomena would be [F.77.b] without attachment, that the emptiness of unconditioned phenomena would be without attachment, that the emptiness of the unlimited would be without attachment, that the emptiness of that which has neither beginning nor end would be without attachment, that the emptiness of nonexclusion would be without attachment, that the emptiness of inherent nature would be without attachment, that the emptiness of all phenomena would be without attachment, that the emptiness of intrinsic defining characteristics would be without attachment, that the emptiness of that which cannot be apprehended would be without attachment, that the emptiness of nonentities would be without attachment, that the emptiness of essential nature would be without attachment, and that the emptiness of an essential nature of nonentities would be without attachment; that the applications of mindfulness would be without attachment, that the correct exertions would be without attachment, that the supports for miraculous ability would be without attachment, that the faculties would be without attachment, that the powers would be without attachment, that the branches of enlightenment would be without attachment, and that the noble eightfold path would be without attachment; that the truths of the noble ones would be without attachment, that the meditative concentrations would be without attachment, that the immeasurable attitudes would be without attachment, that the formless absorptions would be without attachment, that the liberations would be without attachment, that the serial steps of meditative absorption would be without attachment, that the emptiness, signlessness, and wishlessness gateways to liberation would be without attachment, that the extrasensory powers would be without attachment, that the meditative stabilities would be without attachment, and that the dhāraṇī gateways would be without attachment; that the powers of the tathāgatas would be without attachment, that the fearlessnesses would be without attachment, that the kinds of exact knowledge would be without attachment, that great loving kindness would be without attachment, that great compassion would be without attachment, and that the distinct qualities of the buddhas would be without attachment; and that knowledge of all the dharmas would be without attachment, [F.78.a] that the knowledge of the aspects of the path would be without attachment, and that all-aspect omniscience would be without attachment?”

“Venerable Śāradvatīputra, that is so,” replied Subhūti. “Physical forms are without attachment, feelings are without attachment, perceptions are without attachment, formative predispositions are without attachment, and consciousness is without attachment; the eyes are without attachment, the ears are without attachment, the nose is without attachment, the tongue is without attachment, the body is without attachment, and the mental faculty is without attachment; sights are without attachment, sounds are without attachment, odors are without attachment, tastes are without attachment, tangibles are without attachment, and mental phenomena are without attachment; visual consciousness is without attachment, auditory consciousness is without attachment, olfactory consciousness is without attachment, gustatory consciousness is without attachment, tactile consciousness is without attachment, and mental consciousness is without attachment; visually compounded sensory contact is without attachment, aurally compounded sensory contact is without attachment, nasally compounded sensory contact is without attachment, lingually compounded sensory contact is without attachment, corporeally compounded sensory contact is without attachment, and mentally compounded sensory contact is without attachment; feelings conditioned by visually compounded sensory contact are without attachment, feelings conditioned by aurally compounded sensory contact are without attachment, feelings conditioned by nasally compounded sensory contact are without attachment, feelings conditioned by lingually compounded sensory contact are without attachment, feelings conditioned by corporeally compounded sensory contact are without attachment, and feelings conditioned by mentally compounded sensory contact are without attachment; the earth element is without attachment, [F.78.b] the water element is without attachment, the fire element is without attachment, the wind element is without attachment, the space element is without attachment, and the consciousness element is without attachment; ignorance is without attachment, formative predispositions are without attachment, consciousness is without attachment, name and form are without attachment, the six sense fields are without attachment, sensory contact is without attachment, sensation is without attachment, craving is without attachment, grasping is without attachment, the rebirth process is without attachment, birth is without attachment, and aging and death are without attachment; the perfection of generosity is without attachment, the perfection of ethical discipline is without attachment, the perfection of tolerance is without attachment, the perfection of perseverance is without attachment, the perfection of meditative concentration is without attachment, and the perfection of wisdom is without attachment; the emptiness of internal phenomena is without attachment, the emptiness of external phenomena is without attachment, the emptiness of external and internal phenomena is without attachment, the emptiness of emptiness is without attachment, the emptiness of great extent is without attachment, the emptiness of ultimate reality is without attachment, the emptiness of conditioned phenomena is without attachment, the emptiness of unconditioned phenomena is without attachment, the emptiness of the unlimited is without attachment, the emptiness of that which has neither beginning nor end is without attachment, the emptiness of nonexclusion is without attachment, the emptiness of inherent nature is without attachment, the emptiness of all phenomena is without attachment, the emptiness of intrinsic defining characteristics is without attachment, the emptiness of that which cannot be apprehended is without attachment, the emptiness of nonentities is without attachment, the emptiness of essential nature is without attachment, and the emptiness of an essential nature of nonentities is without [F.79.a] attachment; the applications of mindfulness are without attachment, the correct exertions are without attachment, the supports for miraculous ability are without attachment, the faculties are without attachment, the powers are without attachment, the branches of enlightenment are without attachment, and the noble eightfold path is without attachment; the truths of the noble ones are without attachment, the meditative concentrations are without attachment, the immeasurable attitudes are without attachment, the formless absorptions are without attachment, the liberations are without attachment, the serial steps of meditative absorption are without attachment, the emptiness, signlessness, and wishlessness gateways to liberation are without attachment, the extrasensory powers are without attachment, the meditative stabilities are without attachment, and the dhāraṇī gateways are without attachment; the powers of the tathāgatas are without attachment, the fearlessnesses are without attachment, the kinds of exact knowledge are without attachment, great loving kindness is without attachment, great compassion is without attachment, and the distinct qualities of the buddhas are without attachment; and knowledge of all the dharmas is without attachment, the knowledge of the aspects of the path is without attachment, and all-aspect omniscience is without attachment.”

“Venerable Subhūti, you said, ‘That mind set on omniscience is free from contaminants and not part of the three realms,’ so, Venerable Subhūti, in that case not only that, but also would the minds of ordinary persons be free from contaminants and not part of the three realms, owing to their emptiness of inherent nature? Would the minds of the śrāvakas and pratyekabuddhas, as well as [F.79.b] the minds of the lord buddhas, also be free from contaminants and not part of the three realms, owing to their emptiness of inherent nature?”

“They are, Venerable Śāradvatīputra,” replied Subhūti. “The minds of ordinary persons are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. The minds of the śrāvakas are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. The minds of the pratyekabuddhas are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. The minds of the lord buddhas are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.”

“Venerable Subhūti, in that case, physical forms would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; perceptions would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; formative predispositions would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The eyes would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the ears would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the nose would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the tongue would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the body would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the mental faculty would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Sights would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sounds would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; odors would also be free [F.80.a] from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tastes would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tangibles would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mental phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Visual consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; auditory consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; olfactory consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; gustatory consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tactile consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mental consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Visually compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; aurally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; nasally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; lingually compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; corporeally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mentally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Feelings conditioned by visually compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by aurally compounded sensory contact would also be free from contaminants and not part of the three realms, [F.80.b] owing to the emptiness of inherent nature; feelings conditioned by nasally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by lingually compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by corporeally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and feelings conditioned by mentally compounded sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The earth element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the water element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the fire element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the wind element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the space element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the consciousness element would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“Ignorance would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; formative predispositions would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; consciousness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; name and form would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the six sense fields would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sensory contact would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sensation would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; craving would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; [F.81.a] grasping would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the rebirth process would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; birth would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and aging and death would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The perfection of generosity would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of ethical discipline would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of tolerance would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of perseverance would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of meditative concentration would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the perfection of wisdom would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The emptiness of internal phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of external phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of external and internal phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of emptiness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of great extent would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of ultimate reality would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of conditioned phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of unconditioned phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; [F.81.b] the emptiness of the unlimited would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of that which has neither beginning nor end would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of nonexclusion would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of inherent nature would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of all phenomena would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of intrinsic defining characteristics would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of that which cannot be apprehended would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of nonentities would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of essential nature would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the emptiness of an essential nature of nonentities would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The applications of mindfulness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the correct exertions would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the supports for miraculous ability would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the faculties would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the powers would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the branches of enlightenment would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the noble eightfold path would also be free [F.82.a] from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The truths of the noble ones would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the meditative concentrations would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the immeasurable attitudes would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the formless absorptions would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the liberations would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the serial steps of meditative absorption would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness, signlessness, and wishlessness gateways to liberation would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the extrasensory powers would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the meditative stabilities would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the dhāraṇī gateways would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“the powers of the tathāgatas would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the fearlessnesses would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the kinds of exact knowledge would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; great loving kindness would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; great compassion would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the distinct qualities of the buddhas would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“knowledge of all the dharmas would also be free from contaminants [F.82.b] and not part of the three realms, owing to the emptiness of inherent nature; the knowledge of the aspects of the path would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and all-aspect omniscience would also be free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.” [B7]

“Venerable Śāradvatīputra, it is as you have said!” replied Subhūti. “Physical forms are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; perceptions are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; formative predispositions are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The eyes are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the ears are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the nose is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the tongue is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the body is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the mental faculty is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Sights are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sounds are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; odors are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tastes are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tangibles are also [F.83.a] free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mental phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Visual consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; auditory consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; olfactory consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; gustatory consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; tactile consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mental consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Visually compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; aurally compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; nasally compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; lingually compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; corporeally compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and mentally compounded sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature. Feelings conditioned by visually compounded sensory contact are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by aurally compounded sensory contact are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by nasally compounded sensory contact are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by lingually compounded sensory contact [F.83.b] are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; feelings conditioned by corporeally compounded sensory contact are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and feelings conditioned by mentally compounded sensory contact are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The earth element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the water element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the fire element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the wind element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the space element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the consciousness element is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“Ignorance is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; formative predispositions are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; consciousness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; name and form are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the six sense fields are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sensory contact is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; sensation is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; craving is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; grasping is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the rebirth process is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; birth is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and aging and death are also [F.84.a] free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The perfection of generosity is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of ethical discipline is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of tolerance is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of perseverance is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the perfection of meditative concentration is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the perfection of wisdom is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The emptiness of internal phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of external phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of external and internal phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of emptiness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of great extent is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of ultimate reality is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of conditioned phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of unconditioned phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of the unlimited is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of that which has neither beginning nor end is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of nonexclusion is also free from contaminants [F.84.b] and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of inherent nature is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of all phenomena is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of intrinsic defining characteristics is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of that which cannot be apprehended is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of nonentities is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness of essential nature is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the emptiness of an essential nature of nonentities is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The applications of mindfulness are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the correct exertions are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the supports for miraculous ability are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the faculties are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the powers are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the branches of enlightenment are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the noble eightfold path is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“The truths of the noble ones are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the meditative concentrations are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the immeasurable attitudes are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the formless absorptions are also free [F.85.a] from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the liberations are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the serial steps of meditative absorption are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the emptiness, signlessness, and wishlessness gateways to liberation are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the extrasensory powers are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the meditative stabilities are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the dhāraṇī gateways are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“the powers of the tathāgatas are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the fearlessnesses are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the kinds of exact knowledge are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; great loving kindness is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature;411 great compassion is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and the distinct qualities of the buddhas are also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.

“knowledge of all the dharmas is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; the knowledge of the aspects of the path is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature; and all-aspect omniscience is also free from contaminants and not part of the three realms, owing to the emptiness of inherent nature.”

“Venerable Subhūti, you said, ‘Because of nonexistent mind, they are not attached even to this mind.’412 So, Venerable Subhūti, in that case not only that, [F.85.b] but nonexistent physical forms also would be without attachment to physical forms,413 nonexistent feelings also would be without attachment to feelings, nonexistent perceptions also would be without attachment to perceptions, nonexistent formative predispositions also would be without attachment to formative predispositions, and nonexistent consciousness would also be without attachment to consciousness.

“The nonexistent eyes would also be without attachment to the eyes; the nonexistent ears would also be without attachment to the ears; the nonexistent nose would also be without attachment to the nose; the nonexistent tongue would also be without attachment to the tongue; the nonexistent body would also be without attachment to the body; and the nonexistent mental faculty would also be without attachment to the mental faculty. Nonexistent sights would also be without attachment to sights; nonexistent sounds would also be without attachment to sounds; nonexistent odors would also be without attachment to odors; nonexistent tastes would also be without attachment to tastes; nonexistent tangibles would also be without attachment to tangibles; and nonexistent mental phenomena would also be without attachment to mental phenomena. Nonexistent visual consciousness would also be without attachment to visual consciousness; nonexistent auditory consciousness would also be without attachment to auditory consciousness; nonexistent olfactory consciousness would also be without attachment to olfactory consciousness; nonexistent gustatory consciousness would also be without attachment to gustatory consciousness; nonexistent tactile consciousness would also be without attachment to tactile consciousness; and nonexistent mental consciousness would also be without attachment to mental consciousness. Nonexistent visually compounded sensory contact would also be without attachment to visually compounded sensory contact; nonexistent aurally compounded sensory contact would also be without attachment to aurally compounded sensory contact; nonexistent nasally compounded sensory contact would also be without attachment to nasally compounded sensory contact; nonexistent lingually compounded sensory contact would also be without attachment to lingually compounded sensory contact; nonexistent corporeally compounded sensory contact would also be without attachment to corporeally compounded sensory contact; and nonexistent mentally compounded sensory contact would also be without attachment to mentally compounded sensory contact. Nonexistent feelings conditioned by visually compounded sensory contact [F.86.a] would also be without attachment to feelings conditioned by visually compounded sensory contact; nonexistent feelings conditioned by aurally compounded sensory contact would also be without attachment to feelings conditioned by aurally compounded sensory contact; nonexistent feelings conditioned by nasally compounded sensory contact would also be without attachment to feelings conditioned by nasally compounded sensory contact; nonexistent feelings conditioned by lingually compounded sensory contact would also be without attachment to feelings conditioned by lingually compounded sensory contact; nonexistent feelings conditioned by corporeally compounded sensory contact would also be without attachment to feelings conditioned by corporeally compounded sensory contact; and nonexistent feelings conditioned by mentally compounded sensory contact would also be without attachment to feelings conditioned by mentally compounded sensory contact.

“The nonexistent earth element would also be without attachment to the earth element; the nonexistent water element would also be without attachment to the water element; the nonexistent fire element would also be without attachment to the fire element; the nonexistent wind element would also be without attachment to the wind element; the nonexistent space element would also be without attachment to the space element; and the nonexistent consciousness element would also be without attachment to the consciousness element.

“Nonexistent ignorance would also be without attachment to ignorance; nonexistent formative predispositions would also be without attachment to formative predispositions; nonexistent consciousness would also be without attachment to consciousness; nonexistent name and form would also be without attachment to name and form; the nonexistent six sense fields would also be without attachment to the six sense fields; nonexistent sensory contact would also be without attachment to sensory contact; nonexistent sensation would also be without attachment to sensation; nonexistent craving would also be without attachment to craving; nonexistent grasping would also be without attachment to grasping; the nonexistent rebirth process would also be without attachment to the rebirth process; nonexistent birth would also be without attachment to birth; and nonexistent aging and death would also be without attachment to aging and death.

“The nonexistent perfection of generosity would also [F.86.b] be without attachment to the perfection of generosity; the nonexistent perfection of ethical discipline would also be without attachment to the perfection of ethical discipline; the nonexistent perfection of tolerance would also be without attachment to the perfection of tolerance; the nonexistent perfection of perseverance would also be without attachment to the perfection of perseverance; the nonexistent perfection of meditative concentration would also be without attachment to the perfection of meditative concentration; and the nonexistent perfection of wisdom would also be without attachment to the perfection of wisdom.

“The nonexistent emptiness of internal phenomena would also be without attachment to the emptiness of internal phenomena; the nonexistent emptiness of external phenomena would also be without attachment to the emptiness of external phenomena; the nonexistent emptiness of external and internal phenomena would also be without attachment to the emptiness of external and internal phenomena; the nonexistent emptiness of emptiness would also be without attachment to the emptiness of emptiness; the nonexistent emptiness of great extent would also be without attachment to the emptiness of great extent; the nonexistent emptiness of ultimate reality would also be without attachment to the emptiness of ultimate reality; the nonexistent emptiness of conditioned phenomena would also be without attachment to the emptiness of conditioned phenomena; the nonexistent emptiness of unconditioned phenomena would also be without attachment to the emptiness of unconditioned phenomena; the nonexistent emptiness of the unlimited would also be without attachment to the emptiness of the unlimited; the nonexistent emptiness of that which has neither beginning nor end would also be without attachment to the emptiness of that which has neither beginning nor end; the nonexistent emptiness of nonexclusion would also be without attachment to the emptiness of nonexclusion; the nonexistent emptiness of inherent nature would also be without attachment to the emptiness of inherent nature; the nonexistent emptiness of all phenomena would also be without attachment to the emptiness of all phenomena; the nonexistent emptiness of intrinsic defining characteristics would also be without attachment to the emptiness of intrinsic defining characteristics; the nonexistent emptiness of that which cannot be apprehended would also be without attachment to the emptiness of that which cannot be apprehended; the nonexistent emptiness of nonentities would also be [F.87.a] without attachment to the emptiness of nonentities; the nonexistent emptiness of essential nature would also be without attachment to the emptiness of essential nature; and the nonexistent emptiness of an essential nature of nonentities would also be without attachment to the emptiness of an essential nature of nonentities.

“The nonexistent applications of mindfulness would also be without attachment to the applications of mindfulness; the nonexistent correct exertions would also be without attachment to the correct exertions; the nonexistent supports for miraculous ability would also be without attachment to the supports for miraculous ability; the nonexistent faculties would also be without attachment to the faculties; the nonexistent powers would also be without attachment to the powers; the nonexistent branches of enlightenment would also be without attachment to the branches of enlightenment; and the nonexistent noble eightfold path would also be without attachment to the noble eightfold path.

“The nonexistent truths of the noble ones would also be without attachment to the truths of the noble ones; the nonexistent meditative concentrations would also be without attachment to the meditative concentrations; the nonexistent immeasurable attitudes would also be without attachment to the immeasurable attitudes; the nonexistent formless absorptions would also be without attachment to the formless absorptions; the nonexistent liberations would also be without attachment to the liberations; the nonexistent serial steps of meditative absorption would also be without attachment to the serial steps of meditative absorption; the nonexistent emptiness, signlessness, and wishlessness gateways to liberation would also be without attachment to the emptiness, signlessness, and wishlessness gateways to liberation; the nonexistent extrasensory powers would also be without attachment to the extrasensory powers; the nonexistent meditative stabilities would also be without attachment to the meditative stabilities; and the nonexistent dhāraṇī gateways would also be without attachment to [F.87.b] the dhāraṇī gateways.

“The nonexistent powers of the tathāgatas would also be without attachment to the powers of the tathāgatas; the nonexistent fearlessnesses would also be without attachment to the fearlessnesses; the nonexistent kinds of exact knowledge would also be without attachment to the kinds of exact knowledge; nonexistent great loving kindness would also be without attachment to great loving kindness; nonexistent great compassion would also be without attachment to great compassion; and the nonexistent distinct qualities of the buddhas would also be without attachment to the distinct qualities of the buddhas.

“Nonexistent knowledge of all the dharmas would also be without attachment to knowledge of all the dharmas; the nonexistent knowledge of the aspects of the path would also be without attachment to the knowledge of the aspects of the path; and nonexistent all-aspect omniscience would also be without attachment to the knowledge of all-aspect omniscience.”

“Venerable Śāradvatīputra, it is so!” he replied. “Nonexistent physical forms are without attachment to physical forms, nonexistent feelings are without attachment to feelings, nonexistent perceptions are without attachment to perceptions, nonexistent formative predispositions are without attachment to formative predispositions, and nonexistent consciousness is without attachment to consciousness.

“The nonexistent eyes are without attachment to the eyes; the nonexistent ears are without attachment to the ears; the nonexistent nose is without attachment to the nose; the nonexistent tongue is without attachment to the tongue; the nonexistent body is without attachment to the body; and the nonexistent mental faculty is without attachment to the mental faculty. Nonexistent sights are without attachment to sights; nonexistent sounds are without attachment to sounds; nonexistent odors are without attachment to odors; nonexistent tastes are without attachment to tastes; nonexistent tangibles are without attachment to tangibles; and nonexistent mental phenomena are without attachment to mental phenomena. Nonexistent visual consciousness is without attachment to [F.88.a] visual consciousness; nonexistent auditory consciousness is without attachment to auditory consciousness; nonexistent olfactory consciousness is without attachment to olfactory consciousness; nonexistent gustatory consciousness is without attachment to gustatory consciousness; nonexistent tactile consciousness is without attachment to tactile consciousness; and nonexistent mental consciousness is without attachment to mental consciousness. Nonexistent visually compounded sensory contact is without attachment to visually compounded sensory contact; nonexistent aurally compounded sensory contact is without attachment to aurally compounded sensory contact; nonexistent nasally compounded sensory contact is without attachment to nasally compounded sensory contact; nonexistent lingually compounded sensory contact is without attachment to lingually compounded sensory contact; nonexistent corporeally compounded sensory contact is without attachment to corporeally compounded sensory contact; and nonexistent mentally compounded sensory contact is without attachment to mentally compounded sensory contact. Nonexistent feelings conditioned by visually compounded sensory contact are without attachment to feelings conditioned by visually compounded sensory contact; nonexistent feelings conditioned by aurally compounded sensory contact are without attachment to feelings conditioned by aurally compounded sensory contact; nonexistent feelings conditioned by nasally compounded sensory contact are without attachment to feelings conditioned by nasally compounded sensory contact; nonexistent feelings conditioned by lingually compounded sensory contact are without attachment to feelings conditioned by lingually compounded sensory contact; nonexistent feelings conditioned by corporeally compounded sensory contact are without attachment to feelings conditioned by corporeally compounded sensory contact; and nonexistent feelings conditioned by mentally compounded sensory contact are without attachment to feelings conditioned by mentally compounded sensory contact.

“The nonexistent earth element is without attachment to the earth element; the nonexistent [F.88.b] water element is without attachment to the water element; the nonexistent fire element is without attachment to the fire element; the nonexistent wind element is without attachment to the wind element; the nonexistent space element is without attachment to the space element; and the nonexistent consciousness element is without attachment to the consciousness element.

“Nonexistent ignorance is without attachment to ignorance; nonexistent formative predispositions are without attachment to formative predispositions; nonexistent consciousness is without attachment to consciousness; nonexistent name and form are without attachment to name and form; the nonexistent six sense fields are without attachment to the six sense fields; nonexistent sensory contact is without attachment to sensory contact; nonexistent sensation is without attachment to sensation; nonexistent craving is without attachment to craving; nonexistent grasping is without attachment to grasping; the nonexistent rebirth process is without attachment to the rebirth process; nonexistent birth is without attachment to birth; and nonexistent aging and death are without attachment to aging and death.

“The nonexistent perfection of generosity is without attachment to the perfection of generosity; the nonexistent perfection of ethical discipline is without attachment to the perfection of ethical discipline; the nonexistent perfection of tolerance is without attachment to the perfection of tolerance; the nonexistent perfection of perseverance is without attachment to the perfection of perseverance; the nonexistent perfection of meditative concentration is without attachment to the perfection of meditative concentration; and the nonexistent perfection of wisdom is without attachment to the perfection of wisdom.

“The nonexistent emptiness of internal phenomena is without attachment to the emptiness of internal phenomena; the nonexistent emptiness of external phenomena is without attachment to the emptiness of external phenomena; the nonexistent emptiness of external and internal phenomena [F.89.a] is without attachment to the emptiness of external and internal phenomena; the nonexistent emptiness of emptiness is without attachment to the emptiness of emptiness; the nonexistent emptiness of great extent is without attachment to the emptiness of great extent; the nonexistent emptiness of ultimate reality is without attachment to the emptiness of ultimate reality; the nonexistent emptiness of conditioned phenomena is without attachment to the emptiness of conditioned phenomena; the nonexistent emptiness of unconditioned phenomena is without attachment to the emptiness of unconditioned phenomena; the nonexistent emptiness of the unlimited is without attachment to the emptiness of the unlimited; the nonexistent emptiness of that which has neither beginning nor end is without attachment to the emptiness of that which has neither beginning nor end; the nonexistent emptiness of nonexclusion is without attachment to the emptiness of nonexclusion; the nonexistent emptiness of inherent nature is without attachment to the emptiness of inherent nature; the nonexistent emptiness of all phenomena is without attachment to the emptiness of all phenomena; the nonexistent emptiness of intrinsic defining characteristics is without attachment to the emptiness of intrinsic defining characteristics; the nonexistent emptiness of that which cannot be apprehended is without attachment to the emptiness of that which cannot be apprehended; the nonexistent emptiness of nonentities is without attachment to the emptiness of nonentities; the nonexistent emptiness of essential nature is without attachment to the emptiness of essential nature; and the nonexistent emptiness of an essential nature of nonentities is without attachment to the emptiness of an essential nature of nonentities.

“The nonexistent applications of mindfulness are without attachment to the applications of mindfulness; the nonexistent correct exertions are without attachment to the correct exertions; the nonexistent supports for miraculous ability are without attachment to the supports for miraculous ability; the nonexistent faculties are without attachment to the faculties; the nonexistent powers are without attachment [F.89.b] to the powers; the nonexistent branches of enlightenment is without attachment to the branches of enlightenment; and the nonexistent noble eightfold path is without attachment to the noble eightfold path.

“The nonexistent truths of the noble ones are without attachment to the truths of the noble ones; the nonexistent meditative concentrations are without attachment to the meditative concentrations; the nonexistent immeasurable attitudes are without attachment to the immeasurable attitudes; the nonexistent formless absorptions are without attachment to the formless absorptions; the nonexistent liberations are without attachment to the liberations; the nonexistent serial steps of meditative absorption are without attachment to the serial steps of meditative absorption; the nonexistent emptiness, signlessness, and wishlessness gateways to liberation are without attachment to the emptiness, signlessness, and wishlessness gateways to liberation; the nonexistent extrasensory powers are without attachment to the extrasensory powers; the nonexistent meditative stabilities are without attachment to the meditative stabilities; and the nonexistent dhāraṇī gateways are without attachment to the dhāraṇī gateways.

“The nonexistent powers of the tathāgatas are without attachment to the powers of the tathāgatas; the nonexistent fearlessnesses are without attachment to the fearlessnesses; the nonexistent kinds of exact knowledge are without attachment to the kinds of exact knowledge; nonexistent great loving kindness is without attachment to great loving kindness; nonexistent great compassion is without attachment to great compassion; and the nonexistent distinct qualities of the buddhas are without attachment to the distinct qualities of the buddhas.

“Nonexistent knowledge of all the dharmas is [F.90.a] without attachment to knowledge of all the dharmas; the nonexistent knowledge of the aspects of the path is without attachment to the knowledge of the aspects of the path; and nonexistent all-aspect omniscience is without attachment to the knowledge of all-aspect omniscience.

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner do not apprehend all dharmas, whereby they do not give rise to conceits and do not become fixated, even on the basis of that mind set on enlightenment, a mind that is equal to the unequaled, a mind that is not shared in common with the śrāvakas or pratyekabuddhas. This is why bodhisattvas are called great beings.”

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”

“Pūrṇa, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Pūrṇa, “they are beings who have donned the great armor. Blessed Lord, they are beings who have entered upon the Great Vehicle. Blessed Lord, they are beings who are mounted on414 the Great Vehicle. This is why bodhisattvas are called great beings.”

Then the venerable Śāradvatīputra asked the venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, to what extent are bodhisattva great beings said to have ‘donned the great armor’?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “in this regard, bodhisattva great beings do not maintain [F.90.b] the perfection of generosity and offer their gifts for the sake of a small or limited number of beings, but they do practice the perfection of generosity and offer their gifts for the sake of all beings. They do not maintain the perfection of ethical discipline and maintain their ethical discipline for the sake of a small or limited number of beings, but they do practice the perfection of ethical discipline and maintain their ethical discipline for the sake of all beings. They do not maintain the perfection of tolerance and cultivate tolerance for the sake of a small or limited number of beings, but they do practice the perfection of tolerance and cultivate tolerance for the sake of all beings. They do not maintain the perfection of perseverance and engage in perseverance for the sake of a small or limited number of beings, but they do practice the perfection of perseverance and engage in perseverance for the sake of all beings. They do not maintain the perfection of meditative concentration and develop meditative concentration for the sake of a small or limited number of beings, but they do practice the perfection of meditative concentration and develop meditative concentration for the sake of all beings. They do not maintain the perfection of wisdom and cultivate wisdom for the sake of a small or limited number of beings, but they do practice the perfection of wisdom and cultivate wisdom for the sake of all beings.

“Bodhisattva great beings do not don their armor for the sake of a finite number of beings, thinking, ‘Just this many beings I will lead to final nirvāṇa in the expanse of nonresidual nirvāṇa; just this many beings I will not lead to final nirvāṇa. Just this many beings will I establish in enlightenment; just this many beings I will not establish in enlightenment.’ [F.91.a] Rather, bodhisattva great beings don the great armor for the sake of all beings, setting their mind, thinking, ‘I myself should complete the perfection of generosity, and I should also connect all beings with the perfection of generosity. I myself should complete the perfection of ethical discipline, and I should also connect all beings with the perfection of ethical discipline. I myself should complete the perfection of tolerance, and I should also connect all beings with the perfection of tolerance. I myself should complete the perfection of perseverance, and I should also connect all beings with the perfection of perseverance. I myself should complete the perfection of meditative concentration, and I should also connect all beings with the perfection of meditative concentration. And I myself should complete the perfection of wisdom, and I should also connect all beings with the perfection of wisdom.

“ ‘I myself should complete the emptiness of internal phenomena, and I should also connect all beings with the emptiness of internal phenomena. I myself should complete the emptiness of external phenomena, and I should also connect all beings with the emptiness of external phenomena. I myself should complete the emptiness of external and internal phenomena, and I should also connect all beings with the emptiness of external and internal phenomena. I myself should complete the emptiness of emptiness, and I should also connect all beings with the emptiness of emptiness. I myself should complete the emptiness of great extent, [F.91.b] and I should also connect all beings with the emptiness of great extent. I myself should complete the emptiness of ultimate reality, and I should also connect all beings with the emptiness of ultimate reality. I myself should complete the emptiness of conditioned phenomena, and I should also connect all beings with the emptiness of conditioned phenomena. I myself should complete the emptiness of unconditioned phenomena, and I should also connect all beings with the emptiness of unconditioned phenomena. I myself should complete the emptiness of the unlimited, and I should also connect all beings with the emptiness of the unlimited. I myself should complete the emptiness of that which has neither beginning nor end, and I should also connect all beings with the emptiness of that which has neither beginning nor end. I myself should complete the emptiness of nonexclusion, and I should also connect all beings with the emptiness of nonexclusion. I myself should complete the emptiness of inherent nature, and I should also connect all beings with the emptiness of inherent nature. I myself should complete the emptiness of all phenomena, and I should also connect all beings with the emptiness of all phenomena. I myself should complete the emptiness of intrinsic defining characteristics, and I should also connect all beings with the emptiness of intrinsic defining characteristics. I myself should complete the emptiness of that which cannot be apprehended, and I should also connect all beings with the emptiness of that which cannot be apprehended. I myself should complete the emptiness of nonentities, and I should also connect all beings with the emptiness of nonentities. I myself [F.92.a] should complete the emptiness of essential nature, and I should also connect all beings with the emptiness of essential nature. And I myself should complete the emptiness of an essential nature of nonentities, and I should also connect all beings with the emptiness of an essential nature of nonentities.

“ ‘I myself should maintain the four applications of mindfulness, and I should also connect all beings with the four applications of mindfulness. I myself should maintain the four correct exertions, and I should also connect all beings with the four correct exertions. I myself should maintain the four supports for miraculous ability, and I should also connect all beings with the four supports for miraculous ability. I myself should maintain the five faculties, and I should also connect all beings with the five faculties. I myself should maintain the five powers, and I should also connect all beings with the five powers. I myself should maintain the seven branches of enlightenment, and I should also connect all beings with the seven branches of enlightenment. I myself should maintain the noble eightfold path, and I should also connect all beings with the noble eightfold path.

“ ‘I myself should maintain the truths of the noble ones, and I should also connect all beings with the truths of the noble ones. I myself should maintain the meditative concentrations, and I should also connect all beings with the meditative concentrations. I myself should maintain the immeasurable attitudes, and I should also connect all beings with the immeasurable attitudes. I myself should maintain the formless absorptions, and I should also connect all [F.92.b] beings with the formless absorptions.

“ ‘I myself should maintain the eight liberations, and I should also connect all beings with the eight liberations. I myself should maintain the nine serial steps of meditative absorption, and I should also connect all beings with the nine serial steps of meditative absorption. I myself should maintain the emptiness, signlessness, and wishlessness gateways to liberation, and I should also connect all beings with the emptiness, signlessness, and wishlessness gateways to liberation. I myself should maintain the extrasensory powers, and I should also connect all beings with the extrasensory powers. I myself should maintain the meditative stabilities, and I should also connect all beings with the meditative stabilities. I myself should maintain the dhāraṇī gateways, and I should also connect all beings with the dhāraṇī gateways. I myself should maintain the ten powers of the tathāgatas, and I should also connect all beings with the ten powers of the tathāgatas. I myself should maintain the four fearlessnesses, and I should also connect all beings with the four fearlessnesses. I myself should maintain the four kinds of exact knowledge, and I should also connect all beings with the four kinds of exact knowledge. I myself should maintain great compassion, and I should also connect all beings with great compassion. I myself should maintain the eighteen distinct qualities of the buddhas, and I should also connect all beings with the eighteen distinct qualities of the buddhas.’ Venerable Śāradvatīputra, [F.93.a] it is to that extent that bodhisattva great beings are said to have ‘donned the great armor.’

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, the acts of generosity that they undertake are undertaken not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience. Making common cause with all beings, they dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the armor of the perfection of generosity of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings undertaking acts of generosity with their attention directed toward all-aspect omniscience do not dedicate it with the aim of the levels of the śrāvakas or pratyekabuddhas. This is the armor of the perfection of ethical discipline of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings undertaking acts of generosity with their attention directed toward all-aspect omniscience endure, appreciate, and bear415 phenomena. This is the armor of the perfection of tolerance of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings undertake acts of generosity, with their attention directed toward all-aspect omniscience they do not decline in their perseverance. [F.93.b] This is the armor of the perfection of perseverance of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings undertake acts of generosity, with their attention thus directed toward all-aspect omniscience they make their minds one-pointed, and because of their single focus on that do not allow an opportunity for minds connected with the śrāvakas or pratyekabuddhas to develop. This is the armor of the perfection of meditative concentration of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and undertake acts of generosity, with their attention thus directed toward all-aspect omniscience they maintain the perception that all phenomena are illusions that have been conjured up and do not apprehend the giver, do not apprehend the gift, and do not apprehend the recipient. This is the armor of the perfection of wisdom of bodhisattva great beings undertaking acts of generosity while practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, you should know that when bodhisattva great beings, with their attention directed toward all-aspect omniscience, neither entertain mental images of those perfections nor apprehend them, then they are bodhisattva great beings practicing the perfection of wisdom who have donned the armor of the perfection of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, [F.94.a] undertake acts of generosity and, making common cause with all beings, dedicate them, by way of not apprehending anything, to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, do not hanker for the levels of the śrāvakas or pratyekabuddhas, and much less still for the levels of ordinary people. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice and maintain the perfection of ethical discipline, with their attention directed toward all-aspect omniscience, they do not allow an opportunity for minds connected with the śrāvakas [F.94.b] or pratyekabuddhas to develop, and, making common cause with all beings, they dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, they maintain the perception that all phenomena are illusions that have been conjured up and do not give rise to conceit on the basis of that ethical discipline. They also do not apprehend that ethical discipline, owing to the emptiness of an inherent existence, and making common cause with all beings, dedicate the roots of their virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of ethical discipline in that manner retain all six perfections, therefore they are said to have ‘donned the great armor.’

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity, and, making common cause with all beings, they dedicate the roots of virtue to unsurpassed, [F.95.a] perfectly complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, with their attention directed toward all-aspect omniscience endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention [F.95.b] directed toward all-aspect omniscience make their minds one-pointed. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that tolerance and also do not apprehend that tolerance. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of tolerance in that manner retain all six perfections, therefore they are said to have ‘donned the great armor.’

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed towards all-aspect omniscience, undertake acts of generosity and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but [F.96.a] with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, for the sake of all beings do not decline in their perseverance. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, make their minds one-pointed. This is the perfection of meditative concentration [F.96.b] of bodhisattva great beings practicing the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that perseverance and also do not apprehend that perseverance. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of perseverance in that manner incorporate all six perfections, therefore they are said to have ‘donned the great armor.’

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, [F.97.a] not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, cultivate tolerance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, do not decline in their perseverance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva [F.97.b] great beings who practice the perfection of meditative concentration with their attention directed toward all-aspect omniscience make their minds one-pointed, and, because of their single focus on that, do not allow an opportunity for attention connected with the śrāvakas or pratyekabuddhas. They make common cause with all beings, and dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative concentration of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration maintain the perception that all phenomena are illusions that have been conjured up but do not give rise to conceits on the basis of that meditative concentration and do not apprehend that meditative concentration. They make common cause with all beings, and dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practicing the perfection of meditative concentration in that manner incorporate all six perfections, therefore they are said to have ‘donned the great armor.’

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, undertake acts of generosity [F.98.a] purified of the three spheres [of giver, gift, and recipient], and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain ethical discipline and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of ethical discipline of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, endure, appreciate, and bear phenomena, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of tolerance of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward [F.98.b] all-aspect omniscience, do not decline in their perseverance, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of perseverance of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, make their minds one-pointed, and, making common cause with all beings, dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of meditative stability of bodhisattva great beings practicing the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, not with attention connected with śrāvakas or pratyekabuddhas, but with their attention directed toward all-aspect omniscience, maintain the perception that all phenomena are illusions that have been conjured up, but do not give rise to conceits on the basis of that perfection of wisdom, and, making common cause with all beings, they dedicate the roots of virtue to unsurpassed, perfect, complete enlightenment. This is the perfection of wisdom of bodhisattva great beings practicing the perfection of wisdom.

“Venerable Śāradvatīputra, once bodhisattva great beings, with their minds directed toward all-aspect omniscience, neither [F.99.a] entertain mental images of these perfections, beings, or enlightenment nor apprehend them, that is the great armor of the six perfections of bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, bodhisattva great beings maintain each of the perfections in that manner and perfect all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, but they do not at all relish those meditative concentrations, immeasurable attitudes, and formless absorptions. They are not captivated by those meditative concentrations, immeasurable attitudes, and formless absorptions, and they will not be subject to rebirth on account of those meditative concentrations, immeasurable attitudes, and formless absorptions. This, Venerable Śāradvatīputra, is the perfection of wisdom of bodhisattva great beings in association with skillful means.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, immeasurable attitudes, and formless absorptions through their vision of detachment and their vision of emptiness, signlessness, and wishlessness, but they will not be subject to rebirth on account of them, nor will they actualize the very limit of reality, but still, they will overwhelm416 all śrāvakas and pratyekabuddhas. This, Venerable Śāradvatīputra, is the great armor of skillful means of bodhisattva great beings who practice the perfection of wisdom. [F.99.b] Venerable Śāradvatīputra, it is in this way that bodhisattva great beings are said to have ‘donned the great armor.’ [B8]

“Venerable Śāradvatīputra, when bodhisattva great beings have donned the great armor in such ways, the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud,417 ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with [F.100.a] the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, [F.100.b] in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ The blessed lord buddhas who reside in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ the blessed lord buddhas who reside in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, cry out cries of delight and proclaim their names. They raise their voices and shout out loud, ‘This bodhisattva great being, in such and such a world system, has donned such great armor, is bringing beings to maturity, is refining a buddhafield, and is playing with the miraculous abilities!’ ”

Śāradvatīputra then asked, “Venerable [F.101.a] Pūrṇa, to what extent is it said that bodhisattva great beings ‘have entered upon the Great Vehicle,’ and what is the Great Vehicle of the bodhisattva great beings?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “here bodhisattva great beings who practice the six perfections, while practicing the perfection of generosity, achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering.418

“They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining [F.101.b] intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended [F.102.a] the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception419 by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space,420 have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of generosity of bodhisattva great beings.

“While they practice the perfection of ethical discipline, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain [F.102.b] the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended [F.103.a] the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of ethical discipline of bodhisattva great beings.