The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 10

“Subhūti, you asked, ‘How do bodhisattva great beings genuinely enter into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is the case that all phenomena are unchanging, and so there is nothing at all that goes or comes, nothing at all that passes on or draws near. However, while they do not give rise to conceits or think about the level associated with any phenomena, it is not the case that they do not refine the levels, but that they do not observe them.

“If you ask what the refinements of the levels are that bodhisattva great beings make, Subhūti, bodhisattva great beings who dwell on the first level should make ten refinements with respect to that level. If you ask what these ten are, (1) they should refine sincere resolve without apprehending anything. (2) They should refine beneficial states owing to their nonapprehension of signs,301 [F.247.b] and they should refine sameness of attitude with regard to all beings owing to their nonapprehension of beings. (3) They should refine their giving things away owing to their nonapprehension of a gift, a giver, or a recipient. (4) They should refine the service of spiritual mentors owing to their lack of conceits about them. (5) They should refine the search for the Dharma owing to their nonapprehension of any phenomena. (6) They should continually refine the departure from home owing to their nonapprehension of a home. (7) They should refine the wish for the body of a buddha owing to their nonapprehension of the major and minor marks. (8) They should refine the disclosure of the Dharma owing to their nonapprehension of distinctions in the Dharma. (9) They should refine the elimination of pride and arrogance owing to their nonapprehension of the true existence of phenomena.302 And (10) they should refine words of truth owing to their nonapprehension of words. Subhūti, these are the ten refinements that bodhisattva great beings should maintain on the first level. {Dt.215}

“Moreover, Subhūti, bodhisattva great beings who dwell on the second level should pay repeated attention to eight attributes and earnestly apply them. If you ask what these eight are, they comprise (1) purity of ethical discipline, (2) gratitude and thankfulness, (3) being grounded in the power of tolerance, (4) experiencing delight and joy, (5) not forsaking any being, (6) actualizing great compassion, (7) respect for and veneration of the spiritual teacher by means of faith, and (8) perseverance in and searching for the perfections. Subhūti, these are the eight attributes to which bodhisattva great beings who dwell on the second level should pay attention and which they should earnestly apply.

“Moreover, Subhūti, bodhisattva great beings who dwell on the third level should maintain five attributes. [F.248.a] If you ask what these five are, they comprise (1) an insatiable thirst for erudition but without fixation on letters;303 (2) elucidating without expectations the gift of the Dharma, but without making assumptions with respect to it; (3) generation and dedication of the roots of virtuous actions for the refinement of the buddhafields but without making assumptions in that respect; (4) indefatigability in the face of the fathomless cycle of rebirth but without making assumptions in that respect; and (5) maintaining of a sense of conscience and shame but without making assumptions in that respect. Subhūti, these are the five attributes that bodhisattva great beings who dwell on the third level should maintain.

“Moreover, Subhūti, bodhisattva great beings who dwell on the fourth level should adopt and maintain ten attributes, without forsaking them. If you ask what these ten are, they comprise (1) dwelling in a forest wilderness, (2) a paucity of desires, (3) contentment, (4) not forsaking vows associated with the ascetic virtues, (5) not forsaking the [monastic] trainings, (6) spurning the desirable attributes of the senses (7) setting the mind on the transcendence of sorrow, (8) forsaking all substantial phenomena, (9) undauntedness, and (10) disregard for all entities. Subhūti, these are the ten attributes that bodhisattva great beings who dwell on the fourth level should not forsake, but adopt and maintain.

“Moreover, Subhūti, bodhisattva great beings who dwell on the fifth level should avoid six attributes. If you ask what these six are, they comprise (1) the avoidance of intimacy with householders, (2) [the avoidance of] intimacy with nuns,304 (3) [the avoidance of] jealousy toward those of the spiritual family, (4) [the avoidance] of places of social intercourse, (5) [the avoidance of] malice,305 and [F.248.b] (6) [the avoidance of] self-praise and disparagement of others. These are the six attributes to be avoided. There are eight further attributes to be avoided. These comprise (1) the avoidance of the paths of the ten nonvirtuous actions, (2) [the avoidance of] exalted pride, (3) [the avoidance of] boasting, (4) [the avoidance of] distorted views, (5) [the avoidance of] doubt, and (6–8) the tolerance of desire, hatred, and delusion. These are the eight further attributes that bodhisattva great beings who dwell on the fifth level should avoid. {Dt.216}

“Moreover, Subhūti, bodhisattva great beings who dwell on the sixth level should perfect six things; those are the six perfections. They should, moreover, avoid six things. You may ask what these six are. (1) The mindset of the śrāvakas should be avoided; (2) the mindset of the pratyekabuddhas should be avoided; (3) thoughts of anxiety should be avoided; (4) one should be undaunted when one sees beggars‍—that is to say, discouragement should be avoided; (5) unhappiness‍—that is to say, unhappiness on account of having renounced all material things‍—should be avoided; and (6) when one sees beggars one should not be disturbed by the beggars‍—that is to say, the disturbance should be avoided. Subhūti, these are the six things that bodhisattva great beings who dwell on the sixth level should avoid.

“Moreover, Subhūti, bodhisattva great beings who dwell on the seventh level should not engage in twenty things. If you ask what these twenty are, they should not engage in (1) grasping notions of self; (2) grasping notions of beings; (3) grasping notions of living creatures; (4) grasping notions of individual persons; (5) grasping notions of nihilism; (6) grasping notions of eternalism; (7) notions of signs; (8) holding views about causes; (9) attachment to name and form; (10) attachment to the aggregates, along with attachment to the sensory elements, and [F.249.a] attachment to the sense fields; (11) attachment to the three realms; (12) fixation on the three realms; (13) reliance on the three realms; (14) abiding in the three realms; (15) attachment to views of dependency on the buddhas; (16) attachment to views of dependency on the Dharma; (17) attachment to views of dependency on the saṅgha; (18) attachment to views of dependency on ethical discipline; (19) discouragement due to the fact that phenomena are empty; or (20) contradiction of emptiness. Subhūti, these are the twenty things in which bodhisattva great beings who dwell on the seventh level should not engage. There are also twenty things that they should perfect. If you ask what these twenty are, they comprise (1) the perfection of emptiness; (2) the actualizing of signlessness; (3) understanding of wishlessness; (4) purity of the threefold interaction [of giver, giving, and recipient]; (5) compassion and pity for all beings; (6) absence of contempt for those beings; (7) the view of the sameness of all phenomena without making assumptions about it; (8) understanding of authenticity without making assumptions about it; (9) acceptance of the nonarising nature of phenomena; (10) understanding of nonarising; (11) the demonstration that all phenomena are of a single principle; (12) the actual elimination of ideation; (13) the reversal of views, (14) the reversal of afflicted mental states; (15) the level of stillness and higher insight; (16) a disciplined mind; (17) a peaceful mind; (18) unimpededness; (19) understanding of the circumstances of loving kindness; and (20) frequenting of the buddhafields at will. Subhūti, these are the twenty things that bodhisattva great beings who dwell on the seventh level should perfect. {Dt.217}

“Moreover, Subhūti, bodhisattva great beings who dwell on the eighth level should perfect four attributes. If you ask what these four are, they should have (1) comprehension of the minds of all beings; (2) playful emanation through extrasensory powers; [F.249.b] (3) vision of the buddhafields and the actualizing of these buddhafields just as one has seen them; and (4) veneration of the buddhas and definitive inspection of the buddha body, just as it is. Subhūti, these are the four attributes that bodhisattva great beings who dwell on the eighth level should perfect.

“Moreover, Subhūti, there are four further attributes that bodhisattva great beings who dwell on the eighth level should perfect. If you ask what these four are, they comprise (1) recognition of those of higher and lower acumen, (2) refinement of the buddhafields, (3) continuous absorption in illusion-like meditative stability, and (4) purposeful consideration and taking of rebirth in order to assume a body commensurate with the roots of the virtuous actions of beings. Subhūti, these are the four [further] attributes that bodhisattva great beings who dwell on the eighth level should perfect.

“Moreover, Subhūti, bodhisattva great beings who dwell on the ninth level should perfect twelve attributes. If you ask what these twelve are, they comprise (1) the acquisition of infinite aspirations, excellently accomplishing whatever aspirations are made; (2) knowledge of the languages of the gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas; (3) knowledge of expositions based on perfect inspired speech; (4) excellence of the entry into the mother’s womb; (5) excellence of family; (6) excellence of class; (7) excellence of clan; (8) excellence of entourage; (9) excellence of birth; (10) excellence of departure from home; (11) excellence of the ornaments of the tree of enlightenment; and [F.250.a] (12) excellence of all enlightened attributes. Subhūti, these are the twelve attributes that bodhisattva great beings who dwell on the ninth level should perfect.

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

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

“Subhūti,” replied the Lord [Buddha], “bodhisattva great beings correctly gather many roots of virtuous action by developing the mind set on all-aspect omniscience. For bodhisattva great beings, this is the refinement of sincere resolve. [If you ask what, for bodhisattva great beings, is the refinement of beneficial states, it is the search for the knowledge of the Great Vehicle for the sake of all beings. For bodhisattva great beings, this is the refinement of beneficial states].306 If you ask what, for bodhisattva great beings, is the refinement of equanimity with regard to all beings, it is the actualization of the four immeasurable attitudes‍—loving kindness, compassion, empathetic joy, and equanimity‍—by developing the mind set on all-aspect omniscience. For bodhisattva great beings, this is the refinement of equanimity with regard to all beings. {Dt.218} If you ask what, for bodhisattva great beings, is the refinement of renunciation, it is the undertaking of acts of generosity for all beings without discrimination. For bodhisattva great beings, this is the refinement of renunciation. If you ask what, for bodhisattva great beings, is the refinement of the service of spiritual mentors for bodhisattva great beings, [F.250.b] it is that the spiritual mentors of bodhisattva great beings are those who genuinely encourage, establish, and secure them in all-aspect omniscience, and it is those spiritual mentors whom they should serve, respect, honor, and worship. For bodhisattva great beings, this is the refinement of the service of spiritual mentors. If you ask what, for bodhisattva great beings, is the refinement of the search for the Dharma, it is that by developing the mind associated with all-aspect omniscience, they search for the Dharma and do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. For bodhisattva great beings, this is the refinement of the search for the Dharma. If you ask what, for bodhisattva great beings, is the refinement of the continual departure from home, it is that throughout all their lives they have been and are without social diversions, they have become mendicants in the teaching of the tathāgatas, and indeed there is nothing at all that impedes them. For bodhisattva great beings, this is the refinement of the continual departure from home. If you ask what, for bodhisattva great beings, is the refinement of the wish for the body of a buddha, it is that, having seen the body of a buddha, they will never part from focusing their attention on buddhahood until they attain all-aspect omniscience. For bodhisattva great beings, this is the refinement of the wish for the body of a buddha. If you ask what, for bodhisattva great beings, is the refinement of the disclosure of the Dharma, it is that whether the tathāgatas are present or they have passed into nirvāṇa, they [the bodhisattvas] teach the Dharma to beings, and that [their doctrine] is excellent because it is virtuous in the beginning, virtuous in the middle, and virtuous at the end, and it is excellent in meaning, unadulterated, [F.251.a] complete, pure, refined, and chaste. That is to say, they correctly teach the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. For bodhisattva great beings, this is the refinement of the disclosure of the Dharma. If you ask what, for bodhisattva great beings, is the refinement of the elimination of pride and arrogance, it is that, on account of their elimination of pride and arrogance, they are never born in an inferior family. For bodhisattva great beings, this is the refinement of the elimination of pride and arrogance.307 [B18] If you ask what, for bodhisattva great beings, is the refinement of words of truth, it is that they do as they say. For bodhisattva great beings, this is the refinement of words of truth. Subhūti, these are the ten refinements of bodhisattva great beings who dwell on the first level.

“Subhūti, If you ask what, for bodhisattva great beings, is the purity of ethical discipline, it is that they do not pay attention to the mindsets of the śrāvakas or pratyekabuddhas, and, apart from that, they do not pay attention to other codes that would lead to immorality and impede the way to enlightenment. For bodhisattva great beings, this is the purity of ethical discipline. {Dt.219} If you ask what, for bodhisattva great beings, is the gratitude and thankfulness, it is that, [F.251.b] when bodhisattva great beings practice the conduct of a bodhisattva, until cyclic existence has come to an end, they never squander any benefit they have had, however small, let alone a major one. For bodhisattva great beings, this is the gratitude and thankfulness. If you ask what, for bodhisattva great beings, is the grounding in the power of tolerance, it is that they are without malice and without inimical thoughts directed toward any being, For bodhisattva great beings, this is the grounding in the power of tolerance. If you ask what, for bodhisattva great beings, is the experience of delight and joy, it is that they bring all beings to maturation in the three vehicles. For bodhisattva great beings, this is the experience of delight and joy. If you ask what, for bodhisattva great beings, is the nonforsaking of any being, it is that they provide sanctuary to all beings. For bodhisattva great beings, this is the nonforsaking of all beings. If you ask what, for bodhisattva great beings, is the actualizing of great compassion, it is that when bodhisattva great beings practice the conduct of a bodhisattva, they think, ‘For the sake of each being I will remain among the denizens of the hells for eons numbering as many as the grains of sand of the river Gaṅgā. Until all beings are established in the wisdom of the buddhas, I will experience in these domains being cut, pierced, beaten, roasted, burned, and so forth.’ They have such fortitude and indefatigability for the sake of all beings. For bodhisattva great beings, this is the actualizing of great compassion. If you ask what, for bodhisattva great beings, is the respect for and veneration of the spiritual teacher by means of faith for bodhisattva great beings, [F.252.a] it is that they perceive their spiritual teachers as a buddha. For bodhisattva great beings, this is the respect for and veneration of the spiritual teacher by means of faith. If you ask what, for bodhisattva great beings, is the perseverance in and searching for the perfections, it is that, in order to bring all beings to maturation, without doing anything else they search for the perfections, with no other activity. For bodhisattva great beings, this is the perseverance in and searching for the perfections.

“If you ask what, for bodhisattva great beings, is the insatiable thirst for erudition, it is the insatiability of thinking, ‘I will retain in mind all that the blessed lord buddhas have taught in this world system and in the world systems of all the ten directions!’ For bodhisattva great beings, this is the insatiable thirst for erudition. If you ask what, for bodhisattva great beings, is the elucidation of the gift of Dharma without expectations, it is that when bodhisattva great beings teach the Dharma, they do not hope even in the slightest for [their own] enlightenment through that gift of the Dharma. For bodhisattva great beings, this is the elucidation of the gift of Dharma without expectations. If you ask what, for bodhisattva great beings, is the generation and dedication of the roots of virtuous actions for the refinement of the buddhafields, it is that when they refine the buddhafields and purify308 the fields formed by their own and others’ minds, they dedicate those roots of virtuous action. For bodhisattva great beings, this is the generation and dedication of the roots of virtuous actions for the refinement of the buddhafields. [F.252.b] If you ask what, for bodhisattva great beings, is the indefatigability in the face of the fathomless cycle of rebirth, it is that, when relying upon any roots of virtuous action, they bring beings to maturation and refine the buddhafields, they reveal such roots of virtuous action, and never tire until all-aspect omniscience has been perfected. For bodhisattva great beings, this is the indefatigability in the face of the fathomless cycle of rebirth. If you ask what, for bodhisattva great beings, is the maintenance of a sense of conscience and shame, it is that they spurn the mindsets of the śrāvakas and pratyekabuddhas. {Dt.220} For bodhisattva great beings, this is the maintenance of a sense of conscience and shame.

“If you ask what, for bodhisattva great beings, is the refusal to give up dwelling in the wilderness, it is that they go beyond the levels of the śrāvakas and the pratyekabuddhas. For bodhisattva great beings, this is the refusal to give up dwelling in the wilderness. If you ask what, for bodhisattva great beings, is the paucity of desires, it is that bodhisattva great beings do not have the desire even for enlightenment. For bodhisattva great beings, this is the paucity of desires. If you ask what, for bodhisattva great beings, is the contentment, it is that they make no assumptions, even though they have attained all-aspect omniscience. For bodhisattva great beings, this is the contentment. If you ask what, for bodhisattva great beings, is the nonforsaking of the vows associated with the ascetic virtues, it is that they can tolerate meditative absorption in a state of realization with respect to profound matters. For bodhisattva great beings, this is the nonforsaking of the vows associated with the ascetic virtues. [F.253.a] If you ask what, for bodhisattva great beings, is the nonforsaking of the [monastic] trainings, it is that they are unwavering in the [monastic] trainings. For bodhisattva great beings, this is the nonforsaking of the [monastic] trainings. If you ask what, for bodhisattva great beings, is the spurning of the desirable attributes of the senses, it is that they do not develop thoughts of desire. For bodhisattva great beings, this is the spurning of the desirable attributes of the senses. If you ask what, for bodhisattva great beings, is the setting of the mind on the transcendence of sorrow, it is that they do not engage in the conditioning of physical forms of any phenomena. For bodhisattva great beings, this is the setting of the mind on the transcendence of sorrow. If you ask what, for bodhisattva great beings, is the forsaking of all substantial phenomena, it is that do not grasp any external or internal phenomena. For bodhisattva great beings, this is the forsaking of all substantial phenomena. If you ask what, for bodhisattva great beings, is undauntedness, it is that their minds do not dwell on states of consciousness. For bodhisattva great beings, this is undauntedness. If you ask what, for bodhisattva great beings, is disregard for all entities, it is that do not pay attention to any entities. For bodhisattva great beings, this is disregard for all entities.

“If you ask what, for bodhisattva great beings, is avoidance of intimacy with householders, it is that they proceed from buddhafield to buddhafield, take birth miraculously, have shaved heads, and wear saffron robes. For bodhisattva great beings, this is the avoidance of intimacy with householders. [F.253.b] If you ask what, for bodhisattva great beings, is the avoidance of intimacy with nuns, it is that they do not stay with a nun, even for the duration of a finger snap, and they do not have worrisome thoughts on that account. For bodhisattva great beings, this is the avoidance of intimacy with nuns. If you ask what, for bodhisattva great beings, is the avoidance of jealousy toward those of the spiritual family, in this regard, Subhūti, it is that bodhisattva great beings should think, ‘I should work for the happiness of all beings, and if these beings are happy on account of their own merits, I should not have thoughts of jealousy toward them.’ For bodhisattva great beings, this is the avoidance of jealousy toward those of the spiritual family. If you ask how bodhisattva great beings should avoid places of social intercourse, bodhisattva great beings should not frequent such places of social intercourse where śrāvakas or pratyekabuddhas are present, or where conversations take place about them or where their associated mindsets might arise. For bodhisattva great beings, this is the avoidance of places of social intercourse. If you ask how bodhisattva great beings should avoid malice, it is that there is no opportunity for thoughts of malice or harm [to arise], and there is no occasion for thoughts of struggle or strife. For bodhisattva great beings, this is the avoidance of malice.309 If you ask what, for bodhisattva great beings, is the avoidance of self-praise for bodhisattva great beings, [F.254.a] {Dt.221} it is that they do not observe internal phenomena. For bodhisattva great beings, this is the avoidance of self-praise. If you ask what, for bodhisattva great beings, is the avoidance of disparaging others, it is that they do not observe external phenomena. For bodhisattva great beings, this is the avoidance of disparaging others.

“If you ask how bodhisattva great beings should avoid the paths of the ten nonvirtuous actions, it is that those [paths] should be avoided since they obstruct progress to the higher realms [of rebirth], not to mention the path of the noble ones, or unsurpassed, complete enlightenment. For bodhisattva great beings, this is the avoidance of the paths of the ten nonvirtuous actions. If you ask how bodhisattva great beings should avoid exalted pride, it is that since they do not observe anything at all, let alone an exaltedness through which they would resort to pride, they do not indulge in pride. For bodhisattva great beings, this is the avoidance of exalted pride. If you ask how bodhisattva great beings should avoid conceit, it is that they do not observe any entity with respect to which conceit might arise. For bodhisattva great beings, this is the avoidance of conceit. If you ask how bodhisattva great beings should avoid distorted views, it is that they do not apprehend entities. [F.254.b] For bodhisattva great beings, this is the avoidance of distorted views.310 If you ask what, for bodhisattva great beings, is tolerance of desire, hatred, and delusion, it is that they do not observe desire, hatred, or delusion. For bodhisattva great beings, this is tolerance of desire, hatred, and delusion.

“Apart from these, if you ask what are the six attributes that should be perfected on the sixth [level], they comprise the six perfections. That is to say, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be perfected. If you ask why, it is while abiding in these six perfections that the lord buddhas, the śrāvakas, and pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of knowledge. If you ask what are these five [oceans of knowledge], they comprise the past, the future, the present, the inexpressible, and the unconditioned. So it is that bodhisattva great beings should perfect the six perfections.

“If you ask how bodhisattva great beings should avoid six phenomena, it is that they should avoid the mindset of the śrāvakas because it is not the path to enlightenment. It is that they should avoid the mindset of the pratyekabuddhas because it is not the path to enlightenment. It is that they should avoid thoughts of anxiety because they are not the path to enlightenment. It is that they should be undaunted when they see beggars because discouragement is not the path to enlightenment. It is that they should not be unhappy on account of having renounced all material phenomena because these are not the path to enlightenment. It is that they should not have ill thoughts311 from the time when they first set their minds on enlightenment because that is not the path to enlightenment, but rather they should undertake acts of generosity [without ill thoughts]. [F.255.a] So it is that bodhisattva great beings should avoid these six phenomena.

“If you ask how bodhisattva great beings should not grasp notions of self, it is because the self is absolutely nonexistent. So it is that bodhisattva great beings should not grasp notions of self. If you ask how bodhisattva great beings should not grasp notions of beings, living creatures, or individual persons, it is because these are absolutely nonexistent. So it is that bodhisattva great beings should not grasp notions of beings, living creatures, or individual persons. If you ask how bodhisattva great beings should not grasp notions of nihilism, it is because {Dt.222} nothing at all is annihilated since all phenomena absolutely do not arise. So it is that bodhisattva great beings should not grasp notions of nihilism. If you ask how bodhisattva great beings should not grasp notions of eternalism, it is because anything that does not arise is not eternal, nor does it cease. So it is that bodhisattva great beings should not grasp notions of eternalism. If you ask how bodhisattva great beings should not engage in notions of signs, it is because afflicted mental states are absolutely nonexistent. So it is that bodhisattva great beings should not engage in notions of signs. If you ask how bodhisattva great beings should not hold views about causes, it is because they do not observe those views. So it is that bodhisattva great beings should not hold views about causes. If you ask how bodhisattva great beings should not be attached to name and form, it is because do not observe their entity. So it is that bodhisattva great beings should not be attached to name and form. [F.255.b] If you ask how bodhisattva great beings should not be attached to the aggregates, sensory elements, or sense fields, it is because these phenomena are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the aggregates, sensory elements, and sense fields. If you ask how bodhisattva great beings should not be attached to the three realms, it is because these are without inherent existence. So it is that bodhisattva great beings should not be attached to the three realms. If you ask how bodhisattva great beings should not be fixated on the three realms, it is because their entity is nonexistent and is not apprehended. So it is that bodhisattva great beings should not be fixated on the three realms. If you ask how bodhisattva great beings should not rely on or dwell in the three realms, it is because their entity is nonexistent. So it is that bodhisattva great beings should not rely on or dwell in the three realms. If you ask how bodhisattva great beings should not be attached to views of dependency on the buddhas, it is because the buddhas will not be seen through dependency on views concerning the buddhas. So it is that bodhisattva great beings should not be attached to views of dependency on the buddhas. If you ask how bodhisattva great beings should not be attached to views of dependency on the Dharma, it is because the Dharma will not be seen through dependency on views concerning the Dharma. So it is that bodhisattva great beings should not be attached to views of dependency on the Dharma. [F.256.a] If you ask how bodhisattva great beings should not be attached to views of dependency on the saṅgha, it is because the saṅgha will not be seen through dependency on views concerning the saṅgha. So it is that bodhisattva great beings should not be attached to views of dependency on the saṅgha. If you ask how bodhisattva great beings should not be attached to views of dependency on ethical discipline, it is because ethical discipline will not be purified through dependency on views concerning ethical discipline. So it is that bodhisattva great beings should not be attached to views of dependency on ethical discipline. If you ask how bodhisattva great beings should not be discouraged due to the fact that phenomena are empty, it is because all phenomena are not empty of emptiness but empty of their own defining characteristics. So it is that bodhisattva great beings should not be discouraged due to the fact that phenomena are empty. If you ask how it is that bodhisattva great beings should not contradict emptiness, it is because all phenomena are empty and therefore emptiness does not contradict emptiness. So it is that bodhisattva great beings should not contradict emptiness.

“If you ask how it is that bodhisattva great beings perfect emptiness, it is that they perfect the emptiness of individual defining characteristics. For bodhisattva great beings, this is the perfection of emptiness. [F.256.b] If you ask how it is that bodhisattva great beings actualize signlessness, it is because they do not pay attention to any signs. For bodhisattva great beings, this is the actualizing of signlessness. If you ask what, for bodhisattva great beings, is the understanding of wishlessness, it is that they do not engage the mind in any of the three realms. For bodhisattva great beings, this is the understanding of wishlessness. {Dt.223} If you ask what, for bodhisattva great beings, is the purity of the threefold interaction, it is that they perfect the paths of the ten virtuous actions. For bodhisattva great beings, this is the purity of the threefold interaction. If you ask what, for bodhisattva great beings, is the perfection of compassion and pity for all beings, it is that they will acquire great compassion. For bodhisattva great beings, this is the compassion and pity that bodhisattva great beings perfect for the sake of all beings. If you ask how it is that bodhisattva great beings have no contempt for any being, it is because they perfect loving kindness. So it is that bodhisattva great beings have no contempt for any being. If you ask what, for bodhisattva great beings, is the view of the sameness of all phenomena, it is that phenomena neither increase nor decrease. For bodhisattva great beings, this is the view of the sameness of all phenomena. If you ask what, for bodhisattva great beings, is the understanding of authenticity, it is that even though they understand all phenomena in a single principle, there is no understanding. For bodhisattva great beings, this is [F.257.a] the understanding of authenticity. If you ask what, for bodhisattva great beings, is the acceptance of the nonarising nature of phenomena, it is that they accept the truth that all phenomena are nonarising, nonceasing, and unconditioned. For bodhisattva great beings, this is the acceptance of the nonarising nature of phenomena. If you ask what, for bodhisattva great beings, is the understanding of nonarising, it is that they understand that name and form do not arise. For bodhisattva great beings, this is the understanding of nonarising. If you ask what, for bodhisattva great beings, is the demonstration that all phenomena are of a single principle, it is that they do not edge toward duality. For bodhisattva great beings, this is the demonstration that all phenomena are of a single principle. If you ask what, for bodhisattva great beings, is the elimination of ideation, it is the absence of conceptual thought with respect to all phenomena. For bodhisattva great beings, this is the elimination of ideation. If you ask what, for bodhisattva great beings, is the reversal of views, it is that they have abandoned the level of the śrāvakas and the level of the pratyekabuddhas. For bodhisattva great beings, this is the reversal of views. If you ask what, for bodhisattva great beings, is the reversal of afflicted mental states, it is that they have put an end to all the afflicted mental states associated with the continuation of propensities [at rebirth]. For bodhisattva great beings, this is the reversal of afflicted mental states. If you ask what, for bodhisattva great beings, is the level of stillness and higher insight, it is the wisdom of all-aspect omniscience. [F.257.b] For bodhisattva great beings, this is the level of stillness and higher insight. If you ask what, for bodhisattva great beings, is the disciplined mind, it is that they feel no delight for the three realms. For bodhisattva great beings, this is the disciplined mind. If you ask what, for bodhisattva great beings, is the peaceful mind, it is the coming together of the six sense organs. For bodhisattva great beings, this is the peaceful mind. If you ask what, for bodhisattva great beings, is unimpeded wisdom, it is that they acquire the eye of the buddhas. For bodhisattva great beings, this is unimpeded wisdom. If you ask what, for bodhisattva great beings, is the understanding of the circumstances of loving kindness, it is that they have equanimity with regard to the six sense fields. For bodhisattva great beings, this is the understanding of the circumstances of loving kindness. If you ask what, for bodhisattva great beings, is the frequenting of buddhafields at will, it is that they display their bodies to their respective entourages. For bodhisattva great beings, this is the frequenting of buddhafields at will.

“If you ask what, for bodhisattva great beings, is the comprehension of the minds of all beings, it is that with a single thought, they are aware of the minds and mental states of all beings. [For bodhisattva great beings, this is the comprehension of the minds of all beings].312 If you ask what, for bodhisattva great beings, is the playful emanation through extrasensory powers, it is that they may playfully emanate through their extrasensory powers and move from buddhafield to buddhafield in order to behold the buddhas, but they do not have any notions of the buddhas. [F.258.a] For bodhisattva great beings, this is the playful emanation through extrasensory powers. If you ask what, for bodhisattva great beings, is the vision of the buddhafields, it is that they may be present in one buddhafield and see inestimable buddhafields, but they do not have any notions of the buddhafields. For bodhisattva great beings, this is the vision of the buddhafields. If you ask what, for bodhisattva great beings, is the consummation of the buddhafields just as one has seen them, it is that they dwell on the level of an imperial monarch, or a ruler of the great trichiliocosm, but they renounce the great trichiliocosm and make no assumptions about it. {Dt.224} For bodhisattva great beings, this is the consummation of the buddhafields just as one has seen them. If you ask what, for bodhisattva great beings, is the veneration of the buddhas, it is that they venerate the Dharma in order to benefit all beings. For bodhisattva great beings, this is the veneration of the buddhas. If you ask what, for bodhisattva great beings, is the definitive inspection of the buddha body, it is that they definitively realize the buddha body of reality. For bodhisattva great beings, this is the definitive inspection of the buddha body. If you ask what, for bodhisattva great beings, is the knowledge of those of higher and lower acumen, it is that, maintaining the ten powers, they know perfectly the acumen of all beings. For bodhisattva great beings, this is the knowledge of those of higher and lower acumen. [F.258.b] If you ask what, for bodhisattva great beings, is the refinement of the buddhafields, it is that they refine the minds of all beings, without apprehending anything. For bodhisattva great beings, this is the refinement of the buddhafields. If you ask what, for bodhisattva great beings, is the illusion-like meditative stability, it is that they may perform all the activities of bodhisattva great beings by maintaining any meditative stability, but their minds do not engage with any phenomenon. For bodhisattva great beings, this is the illusion-like meditative stability. If you ask what, for bodhisattva great beings, is the continuous meditative absorption, it is the meditative stability that arises from the maturation of bodhisattva great beings. For bodhisattva great beings, this is the continuous meditative absorption. If you ask what, for bodhisattva great beings, is the assumption of a physical body commensurate with the roots of the virtuous actions of beings, it is that bodhisattva great beings purposefully observe and assume a body commensurate with the maturation of beings. For bodhisattva great beings, this is the assumption of a physical body commensurate with the roots of the virtuous actions of beings. If you ask what, for bodhisattva great beings, is the purposeful consideration and taking of rebirth, it is that they do so in order to bring beings to maturation. For bodhisattva great beings, this is the purposeful consideration and taking of rebirth. [F.259.a]

“If you ask how it is that whatever aspirations bodhisattva great beings make, they perfectly complete them, it is because they have perfected the six perfections. For bodhisattva great beings, this is the perfect completion of whatever aspirations they make. If you ask how it is that bodhisattva great beings know and comprehend the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras and mahoragas, it is that they comprehend them by means of the exact knowledge of language and lexical explanations. For bodhisattva great beings, this is the comprehension of knowing the languages of all beings. If you ask how it is that bodhisattva great beings have the understanding of knowing how to teach definitively with their consummate eloquence, it is that their comprehension is through their exact knowledge of eloquent expression. For bodhisattva great beings, this is the understanding of knowing how to teach definitively with their consummate eloquence. If you ask what, for bodhisattva great beings, is the excellence of the entry into the mother’s womb, it is that bodhisattva great beings are born miraculously in all their lives. For bodhisattva great beings, this is the excellence of the entry into the mother’s womb. If you ask what, for bodhisattva great beings, is the excellence of spiritual family, it is that they are born into the great spiritual family of bodhisattva great beings. [F.259.b] For bodhisattva great beings, this is the excellence of spiritual family. If you ask what, for bodhisattva great beings, is the excellence of family lineage, it is that bodhisattva great beings are born in a great and lofty royal family or in a great and lofty priestly family. For bodhisattva great beings, this is the excellence of family lineage. If you ask what, for bodhisattva great beings, is the excellence of clan, it is that bodhisattva great beings are born into the families in which bodhisattva great beings of the past have appeared. For bodhisattva great beings, this is the excellence of clan. If you ask what, for bodhisattva great beings, is the excellence of entourage, it is that bodhisattva great beings establish beings in enlightenment and are indeed endowed with an entourage of bodhisattva great beings. For bodhisattva great beings, this is the excellence of entourage. If you ask what, for bodhisattva great beings, is the excellence of birth, it is that immediately after their birth, bodhisattva great beings fill the world systems with their effulgence, causing them to shake in six ways. {Dt.225} For bodhisattva great beings, this is the excellence of birth. If you ask what, for bodhisattva great beings, is the excellence of departure from home, it is that bodhisattva great beings leave home along with many hundred billion trillion beings in order to become mendicants, and that those beings also become emancipated in the three vehicles. For bodhisattva great beings, this is the excellence of departure from home. [F.260.a] If you ask what, for bodhisattva great beings, is the excellence of the ornaments of the tree of enlightenment, it is that the roots of the tree of enlightenment of bodhisattva great beings are made of gold, the trunk is made of beryl, the branches are made of the seven precious gems and metals, and the leaves are made of all sorts of precious phenomena, while the fragrance of that tree and its exquisite radiance extensively permeate infinite world systems. For bodhisattva great beings, this is the excellence of the ornaments of the tree of enlightenment. If you ask what, for bodhisattva great beings, is the perfect excellence of all enlightened attributes, it is that that the buddhafields of bodhisattva great beings are pure and the beings they are to bring to maturation are pure. For bodhisattva great beings, this is the perfect excellence of all enlightened attributes.

“If you ask what, for bodhisattva great beings, is said to be the state of a tathāgata abiding on the tenth level, bodhisattva great beings have perfected all the perfections, and perfected the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, the wisdom of all-aspect omniscience, the renunciation of all afflicted mental states associated with the continuity of propensities [at rebirth], and all [other] attributes of the buddhas, including great compassion. [F.260.b] Therefore, Subhūti, For bodhisattva great beings, this is said to be the state of a tathāgata abiding on the tenth level.

“Subhūti, if you ask what are the ten levels for bodhisattva great beings: Subhūti, when bodhisattva great beings who are expert in skillful means practice the perfections and practice all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, they genuinely transcend (1) the level of bright insight, and they genuinely transcend (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of [an arhat’s] spiritual achievement‍—which is the level of the śrāvakas‍—(8) the level of the pratyekabuddhas, and (9) the level of the bodhisattvas. So it is, Subhūti, that bodhisattva great beings, having transcended those nine levels, dwell on (10) the level of the buddhas. Subhūti, for bodhisattva great beings, these are the ten levels. You should know it is in this way, Subhūti, that bodhisattva great beings genuinely enter into the Great Vehicle.313 [F.261.a]

“Again, Subhūti, you asked from where this vehicle will depart. It is by way of nothing being apprehended that it will depart from the three realms and will bring one to rest in all-aspect omniscience. If you ask why, Subhūti, it is because both that which is the Great Vehicle and that which is all-aspect omniscience are neither conjoined, nor disjoined, nor material, nor pointed out, nor impeded. They thus share the single defining characteristic of being without defining characteristics. So if you ask why that is, Subhūti, it is because phenomena that are without defining characteristics do not depart, {Dt.226} will not depart, and have not departed.

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the real nature to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the very limit of reality to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of the inconceivable to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of space to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of the exhaustion of desire to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of renunciation to depart. Subhūti, to expect phenomena without defining characteristics [F.261.b] to depart would amount to expecting the realm of freedom from desire to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of cessation to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of physical forms to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings, perceptions, formative predispositions, and consciousness to depart. If you ask why, Subhūti, it is because the emptiness of physical forms will not depart from the three realms, and it will not come to rest in all-aspect omniscience. The emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of the eyes to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty to depart. If you ask why, Subhūti, the emptiness of the eyes will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the eyes are empty of the eyes, [F.262.a] and it is because the ears, the nose, the tongue, the body, and the mental faculty are empty of the mental faculty [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of sights to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena to depart. If you ask why, Subhūti, the emptiness of sights will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of sounds, odors, tastes, tangibles, and mental phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because sights are empty of sights, and it is because sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of visual consciousness to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness to depart. If you ask why, Subhūti, the emptiness of visual consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, and it is because auditory consciousness, [F.262.b] olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of visually compounded sensory contact to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact to depart. If you ask why, Subhūti, the emptiness of visually compounded sensory contact will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, and it is because aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings due to sensory contact that is visually compounded to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded, [F.263.a] the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feeling due to sensory contact that is mentally compounded to depart. If you ask why, Subhūti, the emptiness of feelings due to sensory contact that is visually compounded will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded, the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feelings due to sensory contact that is mentally compounded will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because feelings due to sensory contact that is visually compounded are empty of feelings due to sensory contact that is visually compounded, and it is because feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of feelings due to sensory contact that is mentally compounded [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting dreams to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting magical displays, mirages, echoes, optical aberrations, and in phantom emanations of the tathāgatas to depart. If you ask why, Subhūti, it is because dreams will not depart from the three realms, and will not come to rest in all-aspect omniscience. Magical displays, mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas will not depart from the three realms, and will not come to rest in all-aspect omniscience. {Dt.227} If you ask why, Subhūti, it is because dreams are empty of dreams, [F.263.b] and because magical displays, mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the perfection of generosity to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom to depart. If you ask why, Subhūti, it is because the essential nature of the perfection of generosity will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of the perfection of generosity is empty of the essential nature of the perfection of generosity, and the essential nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is empty of the essential nature of the perfection of wisdom [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of internal phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of external phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of external and internal phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, to depart. If you ask why, [F.264.a] Subhūti, it is because the emptiness of internal phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of external phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of external and internal phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the applications of mindfulness to depart. Subhūti, one who wishes to attain emancipation in phenomena that are without defining characteristics merely wishes to attain emancipation in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path to depart. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of [the essential nature of] the applications of mindfulness, and it is because the essential nature of the correct exertions, the supports for miraculous ability, [F.264.b] the faculties, the powers, the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness to depart. If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the meditative concentrations, the essential nature of the immeasurable attitudes, the essential nature of the formless absorptions, the essential nature of the eight aspects of liberation, the essential nature of the nine serial steps of meditative absorption, and the essential nature of emptiness, signlessness, and wishlessness will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the truths of the noble ones is empty of the essential nature of the truths of the noble ones, and because the essential nature of the meditative concentrations, the essential nature of the immeasurable attitudes, the essential nature of the formless absorptions, the essential nature of the eight aspects of liberation, the essential nature of the nine serial steps of meditative absorption, and the essential nature of emptiness, signlessness, and wishlessness are empty of the essential nature of wishlessness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways to depart. [F.265.a] If you ask why, Subhūti, it is because the essential nature of the extrasensory powers will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the meditative stabilities and the dhāraṇī gateways will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the extrasensory powers is empty of the essential nature of the extrasensory powers, and because the essential nature of the meditative stabilities and the essential nature of the dhāraṇī gateways are empty of the essential nature of the dhāraṇī gateways [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the ten powers of the tathāgatas to depart, and would amount to expecting the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas to depart. If you ask why, Subhūti, it is because the essential nature of the ten powers of the tathāgatas will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the four fearlessnesses, the essential nature of the four kinds of exact knowledge, and the essential nature of the eighteen distinct qualities of the buddhas will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the powers of the tathāgatas is empty of the essential nature of the powers of the tathāgatas, and because the essential nature of the four fearlessnesses, the essential nature of the four kinds of exact knowledge, and the essential nature of the eighteen distinct qualities of the buddhas are empty of the essential nature of the eighteen distinct qualities of the buddhas [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting to be born as an arhat whose contaminants have ceased. Subhūti, to expect phenomena without defining characteristics to depart [F.265.b] would amount to expecting to be born as a pratyekabuddha. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting to be born as a bodhisattva. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting a tathāgata, arhat, completely awakened buddha to depart. If you ask why, Subhūti, it is because an arhat whose contaminants have ceased will not depart from the three realms, and will not come to rest in all-aspect omniscience. A pratyekabuddha, a bodhisattva, and a tathāgata, arhat, and completely awakened buddha will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and because the essential nature of a pratyekabuddha, a bodhisattva, and a tathāgata is empty of the essential nature of a tathāgata [and so forth]. {Dt.228}

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the fruit of entering the stream to nirvāṇa to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience to depart. If you ask why, Subhūti, the fruit of entering the stream to nirvāṇa will not depart from the three realms, and will not come to rest in all-aspect omniscience. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, [F.266.a] it is because the essential nature of the fruit of entering the stream to nirvāṇa is empty of the essential nature of the fruit of entering the stream to nirvāṇa. The essential nature of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience is empty of the essential nature of all-aspect omniscience [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting names to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting signs to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting symbols to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting conventional expressions to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting designations to depart. If you ask why, Subhūti, the emptiness of names will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of signs will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of symbols will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of conventional expressions will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of designations will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the emptiness of names is empty of the essential nature of the emptiness of names, the emptiness of signs is empty of the essential nature of the emptiness of signs, the emptiness of symbols is empty of the essential nature of the emptiness of symbols, the emptiness of conventional expressions is empty of the essential nature of the emptiness of conventional expressions, [F.266.b] and the emptiness of designations is empty of the essential nature of the emptiness of designations.

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting that which is nonarising to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting that which is unceasing, nonaffliction, nonpurification, and nonconditioning to depart. If you ask why, Subhūti, the essential nature of that which is nonarising will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of that which is unceasing, and of nonaffliction, nonpurification, and nonconditioning will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because nonarising is empty of the essential nature of nonarising. Nonceasing, nonaffliction, nonpurification, and nonconditioning are empty of the essential nature of nonconditioning [and so forth]. Subhūti, those are the formulations explaining how one should know that the Great Vehicle does not depart from the three realms, and consequently does not come to rest in all-aspect omniscience. That nonresting314 is unstirring.315 [B19]

“Subhūti, you also asked where this Great Vehicle will come to rest. This Great Vehicle will not come to rest anywhere. {Dt.229} If you ask why, it is because resting is nonapprehensible, and so all phenomena do not come to rest. Subhūti, this Great Vehicle will come to rest by way of its nonresting. Subhūti, just as the realm of phenomena neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle [F.267.a] does not come to rest, nor does it not come to rest. Subhūti, just as the real nature, the very limit of reality, and the inconceivable realm neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the realm of phenomena there is neither resting nor nonresting. In the essential nature of the real nature, the very limit of reality, and the inconceivable realm, there is neither resting nor nonresting. If you ask why, Subhūti, it is because the realm of phenomena is empty of the essential nature of the realm of phenomena, the real nature is empty of the essential nature of the real nature, the very limit of reality is empty of the essential nature of the very limit of reality, and the inconceivable realm is empty of the essential nature of the inconceivable realm.

“Subhūti, just as the expanse of space neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the disposition of the exhaustion of desire neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the disposition of renunciation, the disposition of freedom from desire, and the disposition of cessation neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, in the essential nature of the expanse of space there is neither resting nor nonresting. In the essential nature of the disposition of exhausted desire, the disposition of renunciation, the disposition of freedom from desire, and [F.267.b] the disposition of cessation there is neither resting nor nonresting. If you ask why, Subhūti, it is because the expanse of space is empty of the inherent existence of the expanse of space, the disposition of the exhaustion of desire is empty of the inherent existence of the disposition of the exhaustion of desire, the disposition of renunciation is empty of the inherent existence of the disposition of renunciation, the disposition of freedom from desire is empty of the inherent existence of the disposition of freedom from desire, and the disposition of cessation is empty of the inherent existence of the disposition of cessation.

“Subhūti, just as the emptiness of physical forms neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of physical forms there is neither resting nor nonresting. In the essential nature of feelings, perceptions, formative predispositions, and consciousness there is neither resting nor nonresting. If you ask why, Subhūti, it is because physical forms are empty of physical forms, and because feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].

“Subhūti, just as the emptiness of the eyes neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty neither come to rest, nor do they not come to rest, [F.268.a] similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the eyes there is neither resting nor nonresting. In the essential nature of the ears, the nose, the tongue, the body, and the mental faculty there is neither resting nor nonresting. If you ask why, Subhūti, it is because the eyes are empty of the eyes, and because the ears, the nose, the tongue, the body, and the mental faculty are empty of the mental faculty [and so forth].

“Subhūti, just as the emptiness of sights neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of sights there is neither resting nor nonresting. In the essential nature of sounds, odors, tastes, tangibles, and mental phenomena there is neither resting nor nonresting. If you ask why, Subhūti, it is because sights are empty of the eyes, and because sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and so forth].

“Subhūti, just as the emptiness of visual consciousness neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, [F.268.b] nor does it not come to rest. If you ask why, Subhūti, in the essential nature of visual consciousness there is neither resting nor nonresting. In the essential nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness there is neither resting nor nonresting. If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, and because auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth].

“Subhūti, just as the emptiness of visually compounded sensory contact neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of visually compounded sensory contact there is neither resting nor nonresting. In the essential nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact there is neither resting nor nonresting. If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, and because aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth]. [F.269.a]

“Subhūti, just as the emptiness of feelings due to sensory contact that is visually compounded neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded, the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feelings due to sensory contact that is mentally compounded neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of feelings due to sensory contact that is visually compounded there is neither resting nor nonresting. In the essential nature of feelings due to sensory contact that is aurally compounded, the essential nature of feelings due to sensory contact that is nasally compounded, the essential nature of feelings due to sensory contact that is lingually compounded, the essential nature of feelings due to sensory contact that is corporeally compounded, and the essential nature of feelings due to sensory contact that is mentally compounded there is neither resting nor nonresting. If you ask why, Subhūti, it is because feelings due to sensory contact that is visually compounded are empty of feelings due to sensory contact that is visually compounded, and because feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of feelings due to sensory contact that is mentally compounded [and so forth].

“Subhūti, just as dreams neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as magical displays, [F.269.b] mirages, echoes, optical aberrations, reflections, and phantom emanations neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of dreams there is neither resting nor nonresting. In the essential nature of magical displays, the essential nature of mirages, the essential nature of echoes, the essential nature of optical aberrations, the essential nature of reflections, and the essential nature of phantom emanations of the tathāgatas, there is neither resting nor nonresting. If you ask why, Subhūti, it is because dreams are empty of dreams, magical displays are empty of magical displays, mirages are empty of mirages, echoes are empty of echoes, optical aberrations are empty of optical aberrations, reflections are empty of reflections, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas.

“Subhūti, just as the perfection of generosity neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the perfection of generosity there is neither resting nor nonresting. In the essential natures of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom there is neither resting nor nonresting. [F.270.a] If you ask why, Subhūti, it is because the perfection of generosity is empty of the perfection of generosity, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth].

“Subhūti, just as the emptiness of internal phenomena neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the emptiness of internal phenomena there is neither resting nor nonresting. In the essential natures of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, there is neither resting nor nonresting. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, just as the applications of mindfulness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the applications of mindfulness [F.270.b] there is neither resting nor nonresting. In the essential natures of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path there is neither resting nor nonresting. If you ask why, Subhūti, it is because the applications of mindfulness are empty of the applications of mindfulness, and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth].

“Subhūti, just as the truths of the noble ones neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the truths of the noble ones there is neither resting nor nonresting. In the essential natures of the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways there is neither resting nor nonresting. [F.271.a] If you ask why, Subhūti, it is because the truths of the noble ones are empty of the truths of the noble ones, and the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth].

“Subhūti, just as the ten powers of the tathāgatas neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the ten powers of the tathāgatas there is neither resting nor nonresting. In the essential natures of the fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas there is neither resting nor nonresting. If you ask why, Subhūti, it is because the ten powers of the tathāgatas are empty of powers of the tathāgatas, and the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of distinct qualities of the buddhas [and so forth].

“Subhūti, just as arhats whose contaminants have ceased neither come to rest, nor do they not come to rest, and just as pratyekabuddhas neither come to rest, nor do they not come to rest, [F.271.b] similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of an arhat there is neither resting nor nonresting. In the essential nature of a pratyekabuddha there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha.

“Subhūti, just as a bodhisattva neither comes to rest, nor does he not come to rest, and just as a tathāgata, arhat, completely awakened buddha neither comes to rest, nor does he not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of a bodhisattva there is neither resting nor nonresting. In the essential nature of a tathāgata there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and the essential nature of a tathāgata is empty of the essential nature of a tathāgata.

“Subhūti, just as the fruit of entering the stream to nirvāṇa neither comes to rest, nor does it not come to rest; just as [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship neither come to rest, nor do they not come to rest; and just as individual enlightenment neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the fruit of entering the stream to nirvāṇa, there is neither resting nor nonresting. In the essential nature of [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship there is neither resting nor nonresting. [F.272.a] In the essential nature of individual enlightenment there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of the fruit of entering the stream to nirvāṇa is empty of the essential nature of the fruit of entering the stream to nirvāṇa; the essential natures of [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship are empty of the essential nature of arhatship [and so forth]; and the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment.

“Subhūti, just as knowledge of the path neither comes to rest, nor does it not come to rest, and just as all-aspect omniscience neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of knowledge of the path there is neither resting nor nonresting, and in the essential nature of all-aspect omniscience there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of knowledge of the path is empty of the essential nature of knowledge of the path, and the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.

“Subhūti, just as names neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as signs, symbols, conventional expressions, and designations neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of names there is neither resting nor nonresting, and in the essential natures of signs, symbols, conventional expressions, and designations there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of names is empty of the essential nature of names, [F.272.b]] the essential nature of signs is empty of the essential nature of signs, the essential nature of symbols is empty of the essential nature of symbols, the essential nature of conventional expressions is empty of the essential nature of conventional expressions, and the essential nature of designations is empty of the essential nature of designations.

“Subhūti, just as nonarising neither comes to rest, nor does it not come to rest, similarly, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as noncessation, nonaffliction, and nonpurification neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of nonarising there is neither resting nor nonresting, and in the essential natures of noncessation, nonaffliction, and nonpurification there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of nonarising is empty of the essential nature of nonarising, the essential nature of nonceasing is empty of the essential nature of nonceasing, the essential nature of nonaffliction is empty of the essential nature of nonaffliction, and the essential nature of nonpurification is empty of the essential nature of nonpurification.

“Subhūti, just as nonconditioning neither comes to rest, nor does it not come to rest, similarly, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of nonconditioning there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of nonconditioning is empty of the essential nature of nonconditioning. Subhūti, those are the formulations explaining how, since it rests in nonresting and is immovable, this Great Vehicle will not come to rest anywhere. [F.273.a]

“Also, Subhūti, you asked who will attain emancipation by means of this vehicle. No one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those phenomena that comprise this vehicle, that will attain emancipation, by which emancipation will be attained, and from which emancipation will be attained are nonexistent and they are nonapprehensible. Since all phenomena are accordingly nonexistent and nonapprehensible, what would attain emancipation by means of what? If you ask why, Subhūti, it is because the self is utterly pure, and because sentient beings, life forms, living beings, living creatures, persons, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure. Since it is beyond limitations, the self is nonapprehensible. Since they are beyond limitations, sentient beings, life forms, living beings, living creatures, persons, individuals, human beings, people, actors, experiencers, knowers, and viewers are nonapprehensible.

“The realm of phenomena is nonapprehensible, owing to its utter purity. The real nature, the very limit of reality, and the inconceivable realm are nonapprehensible, owing to their utter purity. The aggregates are nonapprehensible, owing to their utter purity. The sensory elements and the sense fields are nonapprehensible, owing to their utter purity. The links of dependent origination are nonapprehensible, owing to their utter purity. The perfection of generosity is nonapprehensible, owing to its utter purity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, [F.273.b] and the perfection of wisdom are nonapprehensible, owing to their utter purity. The emptiness of internal phenomena is nonapprehensible, owing to its utter purity, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, owing to their utter purity.

“The applications of mindfulness are nonapprehensible, owing to their utter purity. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonapprehensible, owing to their utter purity. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are nonapprehensible, owing to their utter purity. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonapprehensible, owing to their utter purity. Those who have entered the stream to nirvāṇa are nonapprehensible, owing to their utter purity. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, and pratyekabuddhas are nonapprehensible, owing to their utter purity. Bodhisattvas are nonapprehensible, owing to their utter purity. Those who have become tathāgatas, arhats, completely awakened buddhas are nonapprehensible, owing to their utter purity. The fruit of having entered the stream to nirvāṇa is nonapprehensible, owing to its utter purity. The fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are nonapprehensible, owing to their utter purity. Knowledge of the path and [F.274.a] all-aspect omniscience are nonapprehensible, owing to their utter purity. Nonarising is nonapprehensible, owing to its utter purity. Noncessation, nonaffliction, nonpurification, and nonconditioning are nonapprehensible, owing to their utter purity. The limit of the past is nonapprehensible, owing to its utter purity. The limit of the future is nonapprehensible, owing to its utter purity. Present events are nonapprehensible, owing to their utter purity. Coming, going, abiding, transmigrating at death, birth, decline, and growth are nonapprehensible, owing to their utter purity.

“What, you may ask, is it that is not apprehended, on account of which all phenomena are nonapprehensible? The realm of phenomena is nonapprehensible because the realm of phenomena is not apprehended. If you ask why, Subhūti, the nonapprehensible realm of phenomena is neither apprehended, nor is it not apprehended. The real nature is nonapprehensible because the real nature is not apprehended. If you ask why, Subhūti, the nonapprehensible real nature is neither apprehended, nor is it not apprehended. The very limit of reality is nonapprehensible because the very limit of reality is not apprehended. If you ask why, Subhūti, the nonapprehensible very limit of reality is neither apprehended, nor is it not apprehended. The inconceivable realm is nonapprehensible because the inconceivable realm is not apprehended. If you ask why, Subhūti, the nonapprehensible inconceivable realm is neither apprehended, nor is it not apprehended.

“The aggregates, sensory elements, and sense fields are nonapprehensible because the aggregates, sensory elements, and sense fields are not apprehended. If you ask why, Subhūti, nonapprehensible aggregates, sensory elements, and sense fields are neither apprehended, nor are they not apprehended. [F.274.b] The links of dependent origination are nonapprehensible because the links of dependent origination are not apprehended. If you ask why, Subhūti, nonapprehensible links of dependent origination are neither apprehended, nor are they not apprehended. The perfection of generosity is nonapprehensible because the perfection of generosity is not apprehended. If you ask why, Subhūti, the nonapprehensible perfection of generosity is neither apprehended, nor is it not apprehended. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonapprehensible because the perfection of wisdom [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible perfection of wisdom [and so forth] are neither apprehended, nor are they not apprehended. The emptiness of internal phenomena is nonapprehensible because the emptiness of internal phenomena is not apprehended. If you ask why, Subhūti, the nonapprehensible emptiness of internal phenomena is neither apprehended, nor is it not apprehended. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible because the emptiness of the essential nature of nonentities [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible emptiness of the essential nature of nonentities [and so forth] are neither apprehended, nor are they not apprehended.

“The applications of mindfulness are nonapprehensible because the applications of mindfulness are not apprehended. If you ask why, Subhūti, the nonapprehensible applications of mindfulness are neither apprehended, nor are they not apprehended. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonapprehensible [F.275.a] because the noble eightfold path [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible noble eightfold path [and so forth] are neither apprehended, nor are they not apprehended. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are nonapprehensible because the dhāraṇī gateways [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible dhāraṇī gateways [and so forth] are neither apprehended, nor are they not apprehended. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonapprehensible because the eighteen distinct qualities of the buddhas [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible eighteen distinct qualities of the buddhas [and so forth] are neither apprehended, nor are they not apprehended.

“Those who have entered the stream to nirvāṇa are nonapprehensible because those who have entered the stream to nirvāṇa are not apprehended. If you ask why, Subhūti, the nonapprehensible individuals who have entered the stream to nirvāṇa are neither apprehended, nor are they not apprehended. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, and arhats are nonapprehensible because arhats [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible arhats [and so forth] are neither apprehended, nor are they not apprehended. Pratyekabuddhas are nonapprehensible because pratyekabuddhas are not apprehended. If you ask why, Subhūti, nonapprehensible pratyekabuddhas are neither apprehended, [F.275.b] nor are they not apprehended. Bodhisattvas are nonapprehensible because bodhisattvas are not apprehended. If you ask why, Subhūti, nonapprehensible bodhisattvas are neither apprehended, nor are they not apprehended. Tathāgatas are nonapprehensible because tathāgatas are not apprehended. If you ask why, Subhūti, nonapprehensible tathāgatas are neither apprehended, nor are they not apprehended. The fruit of having entered the stream to nirvāṇa is nonapprehensible because the fruit of having entered the stream to nirvāṇa is not apprehended. If you ask why, Subhūti, the nonapprehensible fruit of having entered the stream to nirvāṇa is neither apprehended, nor is it not apprehended. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are nonapprehensible because arhatship [and so forth] are not apprehended. If you ask why, Subhūti, nonapprehensible arhatship [and so forth] are neither apprehended, nor are they not apprehended. Individual enlightenment is nonapprehensible because individual enlightenment is not apprehended. If you ask why, Subhūti, nonapprehensible individual enlightenment is neither apprehended, nor is it not apprehended. Knowledge of the path is nonapprehensible because knowledge of the path is not apprehended. If you ask why, Subhūti, nonapprehensible knowledge of the path is neither apprehended, nor is it not apprehended. All-aspect omniscience is nonapprehensible because all-aspect omniscience is not apprehended. If you ask why, Subhūti, nonapprehensible all-aspect omniscience is neither apprehended, nor is it not apprehended.

“Nonarising is nonapprehensible because nonarising is not apprehended. If you ask why, Subhūti, nonapprehensible nonarising is neither apprehended, nor is it not apprehended. [F.276.a] Nonceasing is nonapprehensible because nonceasing is not apprehended. If you ask why, Subhūti, nonapprehensible nonceasing is neither apprehended, nor is it not apprehended. Nonaffliction is nonapprehensible because nonaffliction is not apprehended. If you ask why, Subhūti, nonapprehensible nonaffliction is neither apprehended, nor is it not apprehended. Nonpurification is nonapprehensible because nonpurification is not apprehended. If you ask why, Subhūti, nonapprehensible nonpurification is neither apprehended, nor is it not apprehended. Nonconditioning is nonapprehensible because nonconditioning is not apprehended. If you ask why, Subhūti, nonapprehensible nonconditioning is neither apprehended, nor is it not apprehended. Similarly, the limit of the past, the limit of the future, present events, coming, going, abiding, transmigrating at death, birth, decline, and growth are nonapprehensible because growth [and so forth] are not apprehended. If you ask why, Subhūti, nonapprehensible growth [and so forth] are neither apprehended, nor are they not apprehended.

“The first level [of realization] is nonapprehensible because the first level is not apprehended. If you ask why, Subhūti, the nonapprehensible first level is neither apprehended, nor is it not apprehended. The second level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level [of realization] are nonapprehensible because the tenth level [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible tenth level [and so forth] are neither apprehended, nor are they not apprehended.

“In this regard, if you ask what are the first level, the second level, the third level, the fourth level, the fifth level, the sixth level, [F.276.b] the seventh level, the eighth level, the ninth level, and the tenth level, they are, respectively, (1) the level of bright insight, (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of spiritual achievement, (8) the level of the pratyekabuddhas, (9) the level of the bodhisattvas, and (10) the actual level of the buddhas.316

“Owing to the emptiness of internal phenomena, the first level is nonapprehensible, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the first level is nonapprehensible. Owing to the emptiness of internal phenomena, [the other levels], up to and including the tenth level, are nonapprehensible, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [the other levels], up to and including the tenth level, are nonapprehensible. If you ask why, Subhūti, owing to their utter purity, the nonapprehensible first level is neither apprehended, nor is it not apprehended, and the [other] nonapprehensible [levels], up to and including the tenth level, are neither apprehended, nor are they not apprehended. {Dt.231}

“Owing to the emptiness of internal phenomena, the maturation of beings is nonapprehensible due to its utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the maturation of beings is nonapprehensible due to its utter purity. Owing to the emptiness of internal phenomena, the refinement of the buddhafields is nonapprehensible due to its utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the refinement of the buddhafields is nonapprehensible due to its utter purity. Owing to the emptiness of internal phenomena, the five eyes are nonapprehensible due to their utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the five eyes are nonapprehensible due to their utter purity.

“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, it is through the nonapprehension of all phenomena that they will attain emancipation in all-aspect omniscience by means of the Great Vehicle.” [F.277.a]