The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 8

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

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.247 If you ask why, it is because bodhi (enlightenment) is nonarising and sattva (a being)248 is nonarising, too. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as in the sky there are no tracks left by birds, [F.179.a] in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a dream is without any basis,249 in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a magical display is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a mirage is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the moon in water, an echo, an optical aberration, a reflection, and a phantom emanation of the tathāgatas are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. {Dt.161} Subhūti, just as the very limit of reality is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, and the maturity of all phenomena are without any basis, likewise, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as the physical form of an illusory person is without any basis, and just as the feelings, perceptions, formative predispositions, and consciousness [of an illusory person] are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the eyes of an illusory person are without any basis, and just as the ears, nose, tongue, body, and mental faculty of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the sights of an illusory person are without any basis, and just as the sounds, odors, tastes, tangibles, and mental phenomena of an illusory person are without any basis, in the same way, Subhūti, [F.179.b] the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visual consciousness of an illusory person is without any basis, and just as the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, and just as the aurally compounded sensory contact, the nasally compounded sensory contact, the lingually compounded sensory contact, the corporeally compounded sensory contact, and the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, and just as feelings conditioned by the aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the ignorance of an illusory person is without any basis, and just as the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [F.180.a] Subhūti, just as an illusory person practicing the perfection of generosity is not an actual entity, and just as [an illusory person] practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [B13]

“Subhūti, just as an illusory person who engages in the emptiness of internal phenomena is not an actual entity, just as an illusory person engaging in the emptiness of external phenomena and in the emptiness of external and internal phenomena is not an actual entity, and just as an illusory person engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as an illusory person practicing the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not an actual entity, in the same way, Subhūti, [F.180.b] the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the physical forms of a tathāgata, arhat, completely awakened buddha are without any basis. {Dt.162} If you ask why, it is because physical forms are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings, perceptions, formative predispositions, and consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because consciousness [and other aggregates] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the eyes of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the eyes are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the ears, nose, tongue, body, and mental faculty of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the mental faculty [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the sights of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because sights are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise [F.181.a] the sounds, odors, tastes, tangibles, and mental phenomena of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental phenomena [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visual consciousness of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visual consciousness is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental consciousness [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visually compounded sensory contact is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. [F.181.b] If you ask why, it is because mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by visually compounded sensory contact are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings conditioned by aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the ignorance of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because ignorance is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because aging and death [and so forth] are nonexistent. [F.182.a] In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the perfection of generosity of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the perfection of generosity is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the perfection of wisdom [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the emptiness of internal phenomena of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the emptiness of internal phenomena is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the emptiness of the essential nature of nonentities [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, this is just as [F.182.b] 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the distinct qualities of the buddhas [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the presence of conditioned elements in the unconditioned expanse is without any basis, and the presence of the unconditioned expanse in conditioned elements is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as nonarising is without any basis, and just as nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.”

“Blessed Lord, the nonarising of what is without any basis? The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of what is without any basis?” [F.183.a]

“Subhūti,” replied the Blessed One, “the nonarising of physical forms is without any basis. The nonceasing of physical forms, the nonaffliction of physical forms, the nonpurification of physical forms, the nonconditioning of physical forms, the nonorigination of physical forms, and the nonapprehensibility of physical forms are without any basis. The nonarising of feelings, perceptions, formative predispositions, and consciousness is without any basis. The nonceasing of consciousness [and so forth], the nonaffliction of consciousness [and so forth], the nonpurification of consciousness [and so forth], the nonconditioning of consciousness [and so forth], the nonorigination of consciousness [and so forth], and the nonapprehensibility of consciousness [and so forth] are without any basis.

“The nonarising of the sense fields, the sensory elements, and the links of dependent origination is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the sense fields, the sensory elements, and the links of dependent origination are without any basis.

“The nonarising of [the causal attributes], up to and including the 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the eighteen distinct qualities of the buddhas [and the aforementioned attributes] [F.183.b] are without any basis. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that physical forms are utterly pure are without any basis, and just as the signs that feelings, perceptions, formative predispositions, and consciousness are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. {Dt.163}

“Subhūti, just as the signs that the sense fields, the sensory elements, and the links of dependent origination are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Just as the signs that the applications of mindfulness are utterly pure are without any basis, and just as the signs that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that the self is utterly pure are without any basis on account of the nonexistence of self, [F.184.a] and just as the signs that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure are without any basis on account of the nonexistence of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as [the notion of] darkness at sunrise is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as when the conflagration at the end of an eon occurs, all that is included in conditioned phenomena will be rendered without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [F.184.b] Subhūti, just as stupidity in the wisdom of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as nonliberation in the liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the nonseeing of the wisdom of liberation wisdom in seeing the wisdom of liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the light of the sun and moon is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. {Dt.164} Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of the gods of Caturmahā­rāja­kāyika is without any basis, and just as the light of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and [all the other god realms], up to and including Akaniṣṭha, is without any basis, [F.185.a] in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of bodhisattva great beings is without any basis, and just as the light of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. If you ask why, Subhūti, it is because what enlightenment is, what a bodhisattva and the actual entity denoted by the word bodhisattva is, and all such phenomena are neither conjoined nor disjoined, and they are immaterial, impossible to indicate, and unobstructed. That is to say, their only defining characteristic is that they are without defining characteristics. Subhūti, bodhisattva great beings should train in nonattachment to all phenomena and the fact that they are truly nonexistent. Subhūti, bodhisattva great beings should know all phenomena, without ideation and without conceptual thoughts.”

“Blessed Lord, what constitutes all phenomena, and, Blessed Lord, what are the phenomena to which bodhisattva great beings should not be attached, and how should they train in the fact that they are truly nonexistent? What are the phenomena that bodhisattva great beings should know?”

The Blessed One responded, “Subhūti, the expression all phenomena denotes phenomena that are virtuous and nonvirtuous, specific and indeterminate, mundane and supramundane, contaminated and uncontaminated, conditioned and unconditioned, objectionable and free from being objectionable, common and uncommon. [F.185.b] Subhūti, these constitute all phenomena. {Dt.165} Bodhisattva great beings should train in nonattachment to all those phenomena and the fact that they are truly nonexistent. Those are all the phenomena that bodhisattva great beings should indeed know.”250

“Blessed Lord, what phenomena constitute mundane virtuous phenomena?”

“Subhūti,” replied the Blessed One, “mundane virtuous phenomena include the following: respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for a brahmin priest, acts of service undertaken on behalf of elderly family members, meritorious deeds originating from generosity, meritorious deeds originating from ethical discipline and meditation, the merits of those who have meditative experience, the paths associated with the ten virtuous actions, the nine mundane contemplations‍—namely, contemplation of a bloated corpse, contemplation of a worm-infested corpse, contemplation of a putrefied corpse, contemplation of a bloody corpse, contemplation of a blue-black corpse, contemplation of a devoured corpse, contemplation of a dismembered corpse, contemplation of a skeleton, and contemplation of an immolated corpse‍—and the four mundane meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and the ten mundane recollections‍—namely, recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of ethical discipline, recollection of giving away, recollection of the god realms, recollection of breathing, recollection of the body, recollection of disillusionment, and recollection of death. These are observed to be mundane virtuous phenomena.”251

“Blessed Lord, what phenomena constitute mundane nonvirtuous phenomena?”

“Subhūti,” replied the Blessed One, “the paths of the ten mundane nonvirtuous phenomena include the following: [F.186.a] Subhūti, the killing of living creatures is a mundane nonvirtuous phenomenon, as are theft, sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, pride, and perverse pride. Subhūti, these constitute mundane nonvirtuous phenomena.”252

“Blessed Lord, what phenomena constitute indeterminate phenomena?”

“Subhūti,” replied the Blessed One, “indeterminate phenomena include the following: indeterminate physical actions, indeterminate verbal actions, indeterminate mental actions, the indeterminate four primary elements, the indeterminate five sense organs, the indeterminate six sense fields, the indeterminate beings born within the four formless realms, the indeterminate aggregates, sensory elements, and sense fields, and all indeterminate maturations [of past actions]. Subhūti, these are known as indeterminate phenomena.”253 {Dt.166}

“Blessed Lord, what phenomena constitute mundane phenomena?”

“Subhūti,” replied the Blessed One, “mundane phenomena include the following: the aggregates, the sense fields, the sensory elements, the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and whatever other mundane phenomena there may be that are not supramundane phenomena. These constitute mundane phenomena.”

“Blessed Lord, what phenomena constitute supramundane phenomena?”

“Subhūti,” replied the Blessed One, “supramundane phenomena include the following: the four applications of mindfulness, [F.186.b] the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation‍—emptiness, signlessness, and wishlessness. They include the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all phenomena, the faculties endowed with the knowledge of all phenomena, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and endowed merely with scrutiny, and the meditative stability devoid of both ideation and scrutiny. And they include awareness, liberation, recollection, alertness, appropriate attention, and the eight aspects of liberation. If you ask what are these eight, the first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states.254 The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended, the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ The fifth aspect of liberation ensues when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ The sixth aspect of liberation ensues when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ {Dt.167} The seventh aspect of liberation ensues when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [F.187.a] The eighth aspect of liberation ensues when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings.255

“[Supramundane phenomena also include] the nine serial steps of meditative absorption. If you ask what are these nine, they are as follows: [The first ensues when] one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. [The second ensues when] one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, at peace from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. [The third ensues when] one achieves and maintains the third meditative concentration devoid of joy, that is to say, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ [The fourth ensues when] one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and [former] states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have already subsided, while equanimity and mindfulness are utterly pure. [The fifth ensues when] the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed [material phenomena] have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ [The sixth ensues when] the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ [The seventh ensues when] the sphere of infinite consciousness has been completely transcended in all respects, [F.187.b] and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ [The eighth ensues when] the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [The ninth ensues when] the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings. Such are the nine serial steps of meditative absorption.

“[Supramundane phenomena also include] the emptiness of internal phenomena, the emptiness of external phenomena, 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; they also include the ten powers of the tathāgatas, {Dt.168} the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. These are known as supramundane phenomena.”256

“Blessed Lord, what phenomena constitute contaminated phenomena?”

“Subhūti,” replied the Blessed One, “contaminated phenomena include the following: the aggregates, the sense fields, the sensory elements, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called contaminated phenomena.”

“Blessed Lord, what phenomena constitute uncontaminated phenomena?”

“Subhūti,” replied the Blessed One, “uncontaminated phenomena include the following: the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the gateways of the meditative stabilities and the dhāraṇīs, [F.188.a] the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncontaminated phenomena.”257

“Blessed Lord, what phenomena constitute conditioned phenomena?”

“Subhūti,” replied the Blessed One, “conditioned phenomena include the realm of desire, the realm of form, the realm of formlessness, and other attributes apart from these that are included within conditioned phenomena, such as the thirty-seven factors conducive to enlightenment and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called conditioned phenomena.”258

“Blessed Lord, what phenomena constitute unconditioned phenomena?”

“Subhūti,” replied the Blessed One, “unconditioned phenomena include nonarising, nondisintegration, nontransformation, the cessation of desire, the cessation of hatred, the cessation of delusion, the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, maturity with respect to all phenomena, the inconceivable realm, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”259

“Blessed Lord, what phenomena constitute common phenomena?”

“Subhūti,” replied the Blessed One, “common phenomena include the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called the common phenomena that ordinary persons may have.”

“Blessed Lord, what phenomena constitute uncommon phenomena?”

“Subhūti,” replied the Blessed One, “uncommon phenomena include the thirty-seven factors conducive to enlightenment, and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called uncommon phenomena. {Dt.169}260 [F.188.b]

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

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, why, in the term bodhisattva great beings, are bodhisattvas called great beings?”

“Subhūti,” replied the Blessed One, “they are called bodhisattva great beings because they will lead the great category of beings whose receptivity is certain261 to their consummation.”

“Blessed Lord, what is the great category of beings whose receptivity is certain that bodhisattva great beings will lead to their consummation?”

“Subhūti,” replied the Blessed One, “that great category of beings whose receptivity is certain includes those on the level of the spiritual family, those on the eighth-lowest level, those who have entered the stream to nirvāṇa, those who are destined for one more rebirth, those who will no longer be reborn, those who are arhats, those who are pratyekabuddhas, those beings who have initially set their minds on enlightenment, and [other beings], up to and including bodhisattva great beings who dwell on the level at which progress has become irreversible. Subhūti, these constitute great category of beings whose receptivity is certain, and it is to their corresponding consummation that bodhisattva great beings will lead them. In that regard, bodhisattva great beings’ giving rise to the vajra-like setting of the mind on enlightenment is said to be their consummation of the great category of beings whose receptivity is certain.”

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

“For that, Subhūti,” replied the Blessed One, “bodhisattva great beings [F.189.a] set their minds on enlightenment, thinking, ‘I shall don protective armor for the sake of all beings in the inestimable course of cyclic existence. I shall renounce all possessions. I shall develop equanimity toward all beings. I shall enable all beings to attain final nirvāṇa by means of the three vehicles. {Dt.170} Despite enabling all beings to attain final nirvāṇa, I shall understand that since there are indeed no beings who will attain final nirvāṇa, all phenomena are nonarising and unceasing. I shall practice the six perfections with a mind intent on unadulterated all-aspect omniscience. I shall train in the excellent pursuit of all realizations of the Dharma. I shall comprehend how to accomplish the single principle of the Dharma. Starting from the aggregates, I shall comprehend how to achieve, and train in, the factors conducive to enlightenment, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, [and the other fruitional attributes], up to and including the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. I shall train in order to achieve all the inestimable attributes.’ This, Subhūti, is bodhisattva great beings’ vajra-like setting of the mind on enlightenment. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of all those beings, I shall experience all those feelings of suffering that the denizens of the hells, the animal realm, and the world of Yama experience, as many as there are.’ [F.189.b]

“Thereupon, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of each being, over many hundred billion trillion eons, as long as there are beings who have not attained final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Through such skillful means, for the sake of all beings and until all beings have passed into final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Starting from then, for my own sake, I shall develop the roots of virtuous action, and, accumulating manifold provisions of enlightenment over many hundred billion trillion eons, I shall attain consummate buddhahood in unsurpassed, complete enlightenment.’ This, Subhūti, is the vajra-like setting of the mind on enlightenment, which bodhisattva great beings possess. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings continuously develop the sublime mind that will enable all beings to their consummation. In this regard, the sublime mind of bodhisattva great beings, from the time when they first begin to set their mind on enlightenment, does not develop the mindsets of desire, hatred, delusion, harm, śrāvakas, or indeed pratyekabuddhas. {Dt.171} [F.190.a] This is the sublime mind of bodhisattva great beings. But even though they lead all beings to their consummation, they should not give rise to conceits on the basis of that sublime mind.

“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind. In this regard, the unshakeable mind of bodhisattva great beings directs its attention toward all-aspect omniscience, but it makes no assumptions on that basis. This is the unshakeable mind of bodhisattva great beings. Through that mind, they will bring all beings to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should develop a mind intent on the [provisional] benefit and [ultimate] happiness of all beings. In this regard, the mind intent on benefit and happiness, which bodhisattva great beings possess, offers refuge to all beings, and it does not abandon them, but it does not give rise to conceits on that basis. This, Subhūti, is the mind intent on benefit and happiness, which bodhisattva great beings possess. Abiding in it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly wish for the Dharma. They should rejoice in the Dharma. They should appreciate the Dharma. They should engage with the practice of appreciating the Dharma. In this regard, if you ask what the Dharma is, the indivisibility of all phenomena is called the Dharma. If you ask what wishing for the Dharma is, wishing for and devotion to any [causal or fruitional] attribute is called the appreciation of the Dharma. If you ask what rejoicing in the Dharma is, joy and pleasure in the Dharma is called rejoicing in the Dharma. If you ask what appreciating the Dharma is, seeing the good qualities of any [causal or fruitional] attribute [F.190.b] is called appreciating the Dharma. If you ask what engaging with the practice of appreciating the Dharma is, cultivating and magnifying those very attributes is called with the practice of appreciating the Dharma. Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, and while abiding in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. {Dt.172}

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the meditative stability named heroic valor, and [in the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space. [F.191.a]

“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom, and they lead the great category of beings whose receptivity is certain to their consummation. This is why they are called bodhisattva great beings.”

262 Then, the venerable Śāradvatīputra declared, “Blessed Lord, I too am inspired to say why bodhisattvas are called great beings.”

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

“Blessed Lord,” said Śāradvatīputra, “although bodhisattva great beings teach the Dharma to beings in order that they might abandon their view of self; their view of sentient beings; their view of life forms; their view of individuals; their views of life, living creatures, people, human beings, actors, experiencers, knowers, and viewers; their nihilist views; their eternalist views; their views of existence; their views of nonexistence; their view of the aggregates; their view of the sensory elements; their view of the sense fields; their view of dependent origination; their views of the perfections and the factors conducive to enlightenment; their views [of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; their view of beings to be matured; their view of buddhafields to be refined; their view of enlightenment; their view of the Buddha; their view of the Dharma; their view of the Saṅgha; their view concerning the turning of the doctrinal wheel; and their view concerning the attainment of final nirvāṇa, in all these cases, they do so without apprehending anything. This is why they are called bodhisattva great beings.”

Then the venerable Subhūti asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would bodhisattva great beings have a view concerning physical forms? [F.191.b] Why would they have a view concerning feelings, perceptions, formative predispositions, and consciousness? Why would they have views about [the attributes and attainments], up to and including a view concerning the attainment of final nirvāṇa?”

“Venerable Subhūti, in this regard, bodhisattva great beings who practice the perfection of wisdom without skill in means apprehend physical forms and develop a view of them by way of apprehending. They apprehend feelings, perceptions, formative predispositions, and consciousness and develop a view of them by way of apprehending. They apprehend the sense fields, the sensory elements, and the links of dependent origination, and develop a view of them by way of apprehending. They apprehend the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and develop a view of them by way of apprehending. They apprehend the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, and develop a view of them by way of apprehending. Those, Venerable Subhūti, are the formulations explaining how bodhisattva great beings [who are unskilled] have a view concerning physical forms, they have a view concerning feelings, perceptions, formative predispositions, and consciousness, and they have views concerning [all phenomena, attributes, and attainments], [F.192.a] up to and including the attainment of final nirvāṇa. However, when bodhisattva great beings who are skilled in means practice the perfection of wisdom, they teach the Dharma, without apprehending anything, in order that those views might be abandoned.”

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

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

“Blessed Lord,” said Subhūti, “the enlightened mind is a mind that is equal to the unequaled, and it is not shared in common with any śrāvakas and pratyekabuddhas. {Dt.173} Since they are without attachment to such a mind, it is for that reason that bodhisattvas are called great beings. If one were to ask why, it is this: that mind set on all-aspect omniscience is free from contaminants and is not part of the three realms, and moreover—owing to the emptiness of inherent existence—bodhisattvas have no attachment to that uncontaminated mind set on all-aspect omniscience that is not part of the three realms; therefore bodhisattvas are reckoned to be great beings. So if one were to ask why, it is because that mind is not mind and there is indeed no attachment to that which is not mind.”

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

Subhūti replied, “In this regard, Venerable Śāradvatīputra, bodhisattva great beings, [F.192.b] starting from the time when they first begin to set their mind on enlightenment, do not observe anything at all that is arising, and they do not observe anything at all that is ceasing, increasing or decreasing, coming or going, defiled or purified. Venerable Śāradvatīputra, there is nothing that arises or ceases, nothing that increases or decreases, nothing that comes or goes, nothing that is defiled or purified, and nothing that is [identified with] the minds of the śrāvakas, the minds of the pratyekabuddhas, the minds of the bodhisattvas, or the minds of the completely awakened buddhas. Venerable Śāradvatīputra, this is the mind of bodhisattva great beings—equal to the unequaled, and not shared in common with all śrāvakas and pratyekabuddhas.”

“Venerable Subhūti, with regard to your comments that the mind set on all-aspect omniscience is free from contaminants and not part of [the three realms], and that [bodhisattvas] are indeed without attachment to a mind such as this, Venerable Subhūti, it follows that they would also on that basis be without attachment to physical forms, and they would also be without attachment to feelings, perceptions, formative predispositions, and consciousness.”

“Venerable Śāradvatīputra, that is so! They are also without attachment to physical forms, and they are also without attachment to feelings, perceptions, formative predispositions, and consciousness. They are also without attachment to the sense fields, the sensory elements, and the links of dependent origination. They are also without attachment to the [causal attributes], up to and including the factors conducive to enlightenment. They are also without attachment to [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They are also without attachment to [the attainments], up to and including all-aspect omniscience.”

“Venerable Subhūti, with regard to your comments that this mind set on all-aspect omniscience is indeed free from contaminants [F.193.a] and excluded [from the three realms], not only that follows, Venerable Subhūti, but [it follows that] the minds of ordinary persons {Dt.174} would also be free from contaminants and excluded from the three realms, owing to the emptiness of inherent existence. The minds of the śrāvakas and pratyekabuddhas, as well as the minds of the lord buddhas, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“It is so, Venerable Śāradvatīputra,” replied Subhūti, “the minds of ordinary persons are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. The minds of the śrāvakas and pratyekabuddhas are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. The minds of the lord buddhas are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Subhūti, in that case, physical forms would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. Feelings, perceptions, formative predispositions, and consciousness would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The attainments], up to and including all-aspect omniscience, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Śāradvatīputra, it is as you have said!” replied Subhūti. “Physical forms are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. Feelings, perceptions, formative predispositions, and consciousness are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The attainments], up to and including all-aspect omniscience, [F.193.b] are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Subhūti, with regard to your comment that there is also no attachment to that mind because the mind is nonexistent, not only that follows, Venerable Subhūti, but nonexistent physical forms would also be without attachment to physical forms, and nonexistent feelings, perceptions, formative predispositions, and consciousness would also be without attachment to consciousness [and the other aggregates]. Nonexistent [causal attributes], up to and including the factors conducive to enlightenment, would also be without attachment to the factors conducive to enlightenment [and so forth]. Nonexistent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be without attachment to the eighteen distinct qualities of the buddhas [and so forth]. Nonexistent [attainments], up to and including all-aspect omniscience, would also be without attachment to all-aspect omniscience [and so forth].”

“Venerable Śāradvatīputra, it is so!” he replied. “Nonexistent physical forms are without attachment to physical forms, and nonexistent feelings, perceptions, formative predispositions, and consciousness are also without attachment to consciousness [and the other aggregates]. Nonexistent [causal attributes], up to and including the factors conducive to enlightenment, are also without attachment to the factors conducive to enlightenment [and so forth]. Nonexistent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also without attachment to the eighteen distinct qualities of the buddhas [and so forth]. Nonexistent [attainments], up to and including all-aspect omniscience, are also without attachment to all-aspect omniscience [and so forth].

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner possess the enlightened mind, the mind that is equal to the unequaled {Dt.175} and not shared in common with the śrāvakas and pratyekabuddhas, but they do not give rise to conceits on that basis because they are without attachment to all phenomena. Since they are without fixation, they are called bodhisattva great beings.” [F.194.a]

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

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

“Blessed Lord,” said Pūrṇa, “they are beings who have donned the great armor. Blessed Lord, they are beings who have entered upon the Great Vehicle. They are beings who dwell in the Great Vehicle. This is why they are called bodhisattva great beings.”

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

“Venerable Śāradvatīputra,” replied Pūrṇa, “in this regard, bodhisattva great beings do not maintain the perfection of generosity and offer their gifts for the sake of a small or limited number of beings, but they do practice the perfection of generosity and offer their gifts for the sake of all beings. They do not maintain the perfection of ethical discipline and maintain their ethical discipline for the sake of a small or limited number of beings, but they do practice the perfection of ethical discipline and maintain their ethical discipline for the sake of all beings. They do not maintain the perfection of tolerance and cultivate tolerance for the sake of a small or limited number of beings, but they do practice the perfection of tolerance and cultivate tolerance for the sake of all beings. They do not maintain the perfection of perseverance and engage in perseverance for the sake of a small or limited number of beings, but they do practice the perfection of perseverance [F.194.b] and engage in perseverance for the sake of all beings. They do not maintain the perfection of meditative concentration and develop meditative concentration for the sake of a small or limited number of beings, but they do practice the perfection of meditative concentration and develop meditative concentration for the sake of all beings. They do not maintain the perfection of wisdom and cultivate wisdom for the sake of a small or limited number of beings, but they do practice the perfection of wisdom and cultivate wisdom for the sake of all beings.

“Bodhisattva great beings do not don their armor for the sake of a finite number of beings, thinking, ‘So many beings will I lead to final nirvāṇa in the expanse of nonresidual nirvāṇa; so many beings will I not lead to final nirvāṇa. So many beings will I establish in enlightenment; so many beings will I not establish [in enlightenment].’ Rather, bodhisattva great beings don the great armor for the sake of all beings, thinking, ‘I myself should complete the perfection of generosity, and I should also unite all beings in the perfection of generosity. {Dt.176} I myself should complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and I should also unite all beings in [those perfections, up to and including] the perfection of wisdom. I myself should maintain all aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and I should also unite all beings in [these causal attributes, up to and including] the formless absorptions. I myself should maintain the eight aspects of liberation, the nine serial steps of meditative absorption, [F.195.a] emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and I should also unite all beings in [these fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. Venerable Śāradvatīputra, it is to that extent that bodhisattva great beings are said to don the great armor. [B14]

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, all the acts of generosity that they undertake are not offered with the considerations of the śrāvakas and pratyekabuddhas, but they are offered through the focusing of their attention with all-aspect omniscience in mind. Making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings offer their generosity through the focusing of their attention with all-aspect omniscience in mind but do not dedicate it with the aim of the levels of the śrāvakas or pratyekabuddhas. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, exhibit [F.195.b] endurance, willpower, and reliability264 with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience in mind they do not decline in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience in mind their minds are one-pointed, with a single focus. Therefore, they do not allow an opportunity for the considerations of the śrāvakas or pratyekabuddhas to develop. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity. {Dt.177}

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and offer their generosity, through the focusing of their attention with all-aspect omniscience in mind they maintain the notion that all phenomena are illusory, and do not apprehend the giver, the gift, or the recipient, but, making common cause with all beings, they indeed dedicate the roots of their virtuous actions, without apprehending anything, to unsurpassed, complete enlightenment. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Venerable Śāradvatīputra, whenever bodhisattva great beings, [F.196.a] through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend those six perfections, beings, or enlightenment, they do practice the perfection of wisdom and are known to don the great armor of the six perfections possessed by one who practices the perfection of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience in mind, dedicate all the acts of generosity that they offer for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience in mind, they do not hanker for the levels of the śrāvakas or pratyekabuddhas, and much less still for the levels of ordinary people. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, practice the perfection of ethical discipline and exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, [F.196.b] practice the perfection of ethical discipline and do not degenerate in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, practice and maintain the perfection of ethical discipline, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas to develop, and, making common cause with all beings, they dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, whenever bodhisattva great beings practice the perfection of ethical discipline, not with the considerations of śrāvakas or pratyekabuddhas but through the focusing of their attention with all-aspect omniscience in mind, they maintain the notion that all phenomena are illusory and do not give rise to conceits on the basis of ethical discipline. Owing to the emptiness of inherent existence, they do not even apprehend that ethical discipline, but indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of ethical discipline. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline in that manner are said to don the great armor because they retain all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance and are without the considerations of śrāvakas or pratyekabuddhas, [F.197.a] offer acts of generosity through the focusing of their attention with all-aspect omniscience in mind, and indeed dedicate the roots of their virtuous actions {Dt.178} for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity, possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind they maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, through the focusing of their attention with all-aspect omniscience in mind, exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and do not degenerate in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, [F.197.b] through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and their minds are one-pointed. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that tolerance, nor do they apprehend tolerance. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of tolerance. Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, offer acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings [F.198.a] who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of perseverance and exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of perseverance and, for the sake of all beings, they do not degenerate in their perseverance, nor do they lack diligence. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they have minds that are one-pointed. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of perseverance. [F.198.b]

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of this perseverance, nor do they apprehend perseverance, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of perseverance.

“Venerable Śāradvatīputra, bodhisattva great beings who focus their attention with all-aspect omniscience in mind neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, offer their acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, [F.199.a] maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, cultivate tolerance and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of meditative concentration and do not degenerate in their perseverance. They indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration through the focusing of their attention with all-aspect omniscience in mind, their minds are one-pointed, with a single focus. They do not allow an opportunity for the considerations of śrāvakas or pratyekabuddhas [to develop], and, [F.199.b] making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of meditative concentration, and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that meditative concentration, nor do they apprehend that meditative concentration, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of meditative concentration. Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they offer acts of generosity, purified of the three spheres, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, [F.200.a] without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain ethical discipline and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain and are reliant on endurance with respect to all phenomena, and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind they do not degenerate in their perseverance and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, their minds are one-pointed, [F.200.b] and, making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom. {Dt.179}

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of wisdom, and maintain the notion that all phenomena are illusory. Without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they do not give rise to conceits about the perfection of wisdom, and indeed they dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, bodhisattva great beings, with minds associated with all-aspect omniscience, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the great armor of the six perfections possessed by bodhisattva great beings who practice the perfection of wisdom. So it is, Venerable Śāradvatīputra, that bodhisattva great beings maintain each of the perfections and perfect all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, but they do not at all relish those meditative concentrations, immeasurable attitudes, and formless absorptions. [F.201.a] They are not captivated by those meditative concentrations, immeasurable attitudes, and formless absorptions, and they will not be reborn on account of those meditative concentrations, immeasurable attitudes, and formless absorptions. This, Venerable Śāradvatīputra, is the perfection of wisdom possessed by bodhisattva great beings in association with skillful means.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, immeasurable attitudes, and formless absorptions through their vision of freedom and their vision of emptiness, signlessness, and wishlessness, but they will not be reborn on account of those [experiences], nor will they actualize the very limit of reality. They will also overwhelm all śrāvakas and pratyekabuddhas. This, Venerable Śāradvatīputra, is the great armor of skillful means possessed by bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, it is in this way that bodhisattva great beings are said to don the great armor.

“Venerable Śāradvatīputra, when bodhisattva great beings don the great armor in such ways, then, throughout the world systems of each direction—east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā, the lord buddhas who reside there will purposefully declare and proclaim their names, saying, ‘This bodhisattva great being, in such and such a world system, has donned the great armor, is bringing beings to maturity, is refining the buddhafields, and is even conjuring emanational forms through miraculous abilities!’ ” {Dt.180}

[Then Śāradvatīputra] asked, “Venerable Pūrṇa, by means of what is it said that bodhisattva great beings have entered upon the Great Vehicle? [F.201.b] What is the Great Vehicle of bodhisattva great beings?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “when bodhisattva great beings practice the six perfections, while practicing the perfection of generosity, they achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Similarly, they achieve and maintain the second, third, and fourth meditative concentrations.

“They are resolute and engaged in thoughts of loving kindness that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, without enmity,265 free from harm, without rivalry, perfected, and well cultivated. They are resolute and engaged in thoughts of compassion, empathetic joy, and equanimity that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. Absorbed in these immeasurable attitudes and in the formless [absorptions] that are all conjoined with the aspects, modes, and signs of space, they dedicate these [aspirations and absorptions] toward all-aspect omniscience. This is the perfection of generosity possessed by bodhisattva great beings, and it is similar in the case of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. It is in this way, Venerable Śāradvatīputra, [F.202.a] that bodhisattva great beings are said to have entered upon the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are resolute and engaged in thoughts of loving kindness that permeate the world systems in the ten directions‍—within the whole infinity of the realm of phenomena and the very reaches of the realm of space‍—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. They are resolute and engaged in thoughts of compassion, empathetic joy, and equanimity that permeate the world systems in the ten directions‍—within the whole infinity of the realm of phenomena and the very reaches of the realm of space‍—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. They achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. Similarly, they achieve and maintain the second, third, and fourth meditative concentrations.

“They achieve and then maintain the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. This is the meditative stability possessed by bodhisattva great beings.

“Bodhisattva great beings, their minds associated with all-aspect omniscience and preceded by great compassion, describe, explain, teach, interpret, analyze, and elucidate these meditative concentrations, immeasurable attitudes, and formless absorptions to others, so that they might abandon afflicted mental states, and they correctly teach their savor, [F.202.b] their defects, and the way they arise. This is the perfection of generosity possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, and even when they arise from them, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas, or any other mindsets, to develop. {Dt.181} This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.

“When bodhisattva great beings, through thus focusing of their attention with all-aspect omniscience in mind, engage in these meditative concentrations, immeasurable attitudes, and formless absorptions, they think, ‘I should teach the Dharma in order that the afflicted mental states of all beings might be ended!’ They then induce them to tolerate, resolve, scrutinize, contemplate, and comprehend those modes of focusing their attention. This is the perfection of tolerance possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, engage in these meditative concentrations, immeasurable attitudes, and formless absorptions, it is for the sake of all beings and for the sake of all-aspect omniscience that they do not let their perseverance degenerate. This is the perfection of perseverance possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, become absorbed in the meditative concentrations, the [gateways to] liberation, the meditative stabilities, and the [formless] absorptions, and even when they arise [from those meditative states], they do not descend to the levels of the śrāvakas or pratyekabuddhas. [F.203.a] This is the perfection of meditative concentration possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, definitively discern that the aspects of the first meditative concentration, and the aspects of the second, third, and fourth meditative concentrations, are266 modes of impermanence, modes of suffering, modes of nonself, modes of peace, and modes of emptiness, signlessness, and wishlessness, they do not apprehend these meditative concentrations, immeasurable attitudes, and formless absorptions, and they do not give rise to conceits on the basis of them. This is the perfection of wisdom possessed by bodhisattva great beings. It is in these ways that bodhisattva great beings have entered the Great Vehicle.

“Moreover, Śāradvatīputra, the Great Vehicle of bodhisattva great beings cultivates in all respects the thirty-seven factors conducive to enlightenment, and in all respects 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 gateways of the meditative stabilities and dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and it cultivates in all respects all the [goals], up to and including all-aspect omniscience. [F.203.b] This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Śāradvatīputra, bodhisattva great beings should be absorbed in the meditative stability of loving kindness and focus on it, saying, ‘I should save all beings!’ {Dt.182} They should be absorbed in the meditative stability of compassion and generate compassion and love for beings. They should be absorbed in the meditative stability of empathetic joy and direct their thoughts toward beings, saying, ‘I should liberate all beings!’ They should be absorbed in the meditative stability of equanimity, and focus on the resolve that beings might achieve the cessation of contaminants. This is the perfection of generosity possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings are absorbed in the aspects, modes, and signs of these meditative concentrations and immeasurable attitudes, and also when they arise [from these meditative states], they do not dedicate these to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicate them to all-aspect omniscience. This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings engage in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, without confusing them, and do not develop a desire for those two levels‍—the level of the śrāvakas or the level of the pratyekabuddhas‍—but aspire to and delight in all-aspect omniscience, this is the perfection of tolerance possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings, with their minds set on all-aspect omniscience, engage relentlessly in order to abandon nonvirtuous actions and [F.204.a] excel in virtuous actions, this is the perfection of perseverance possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings are indeed absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, they will not be subject to rebirth on account of these meditative concentrations, immeasurable attitudes, and formless absorptions, nor will they relish them or be captivated by them. This is the perfection of meditative concentration possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, are absorbed in those meditative concentrations, immeasurable attitudes, and formless [absorptions], and then arise [from those states], they definitively discern that all of these are modes of impermanence, modes of suffering, modes of nonself, modes of peace, modes of emptiness, modes of signlessness, and modes of wishlessness, and yet they do not enter either into the maturity of the śrāvakas or the pratyekabuddhas. This is the perfection of wisdom possessed by bodhisattva great beings who practice the immeasurable attitudes. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings. {Dt.183}

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand the emptiness of internal phenomena, but in a manner that does not apprehend anything. It is to understand the emptiness of external phenomena, the emptiness of both external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, but in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings. [F.204.b]

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand that the mind is undistracted and absorbed with respect to all phenomena. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in understanding anything as ‘permanent,’ nor to engage in understanding anything as ‘impermanent,’ ‘imbued with happiness,’ ‘imbued with suffering,’ ‘self,’ ‘not self,’ ‘pleasant,’ or ‘unpleasant.’ In a manner that does not apprehend anything, this, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in knowledge regarding past time, it is to not engage in knowledge regarding future time, and it is to not engage in knowledge regarding present time. Indeed, in a manner that does not apprehend anything, it is to not engage in knowledge regarding the three times at all. This, too, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in understanding regarding the realm of desire. It is to not engage in understanding regarding the realm of form or the realm of formlessness. Yet it is not to not understand the three realms of desire, form, and formlessness, but to do so in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is not even to engage in understanding mundane or supramundane phenomena. [F.205.a] It is not to engage in understanding contaminated, uncontaminated, conditioned, or unconditioned phenomena. Yet it is not to not understand mundane or supramundane phenomena, nor to not understand contaminated, uncontaminated, conditioned, or unconditioned phenomena, but to do so in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.”

Śāradvatīputra asked, “Venerable Pūrṇa, to what extent is it said of bodhisattva great beings that they dwell in the Great Vehicle?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “when bodhisattva great beings practice the perfection of wisdom, they also dwell in the perfection of generosity, but they do not apprehend gifts, they do not apprehend the perfection of generosity, they do not apprehend the bodhisattvas [that is to say, the givers], they do not apprehend the recipients, nor do they apprehend those aspects of directing the mind, but do so without apprehending anything. It is in this way that bodhisattva great beings are said to dwell in the perfection of generosity.

“When they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Dt.184} the perfection of meditative concentration, and the perfection of wisdom, they dwell genuinely in the perfection of wisdom [and so forth], but they do not apprehend virtuous phenomena, nor do they apprehend nonvirtuous, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena. They do not apprehend wisdom, they do not apprehend the perfection of wisdom, they do not apprehend the bodhisattvas, nor do they apprehend those aspects of directing the mind, but do so without apprehending anything. It is in this way that, without apprehending anything, bodhisattva great beings [F.205.b] are said to dwell genuinely in the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the unmixed focusing of their attention with all-aspect omniscience in mind, cultivate the emptiness of internal phenomena in order to break down this cultivation,267 and do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the emptiness of external phenomena in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the emptiness of external and internal phenomena in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in order to break down this cultivation, and they do so without apprehending anything. Venerable Śāradvatīputra, through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the factors conducive to enlightenment in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate 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, and the meditative stabilities of emptiness, signlessness, and wishlessness in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the extrasensory powers and the gateways of meditative stability and dhāraṇī in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, [F.206.a] they cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas in order to break down this cultivation, and they do so without apprehending anything. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings understand that because bodhisattvas are nonapprehensible, this expression bodhisattva is a mere conventional term. They understand that because physical forms are nonapprehensible, this expression physical forms is nothing but a mere name, and that because feelings, perceptions, formative predispositions, and consciousness are nonapprehensible, these expressions, consciousness and so forth, are nothing but mere names.

“Since the eyes are nonapprehensible, it follows that this expression eyes is nothing but a mere name. Similarly, since the ears, nose, tongue, body, and mental faculty are nonapprehensible, it follows that these expressions, mental faculty [and so forth], are nothing but mere names. Since the sense fields, sensory elements, and links of dependent origination are nonapprehensible, it follows that these expressions, links of dependent origination [and so forth], are nothing but mere names. Since 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 are nonapprehensible, it follows that these expressions, the perfection of wisdom [and so forth], are nothing but mere names.

“Since the emptiness of internal phenomena is nonapprehensible, it follows that this expression, emptiness of internal phenomena, is nothing but a mere name. Since the emptiness of external phenomena is nonapprehensible, it follows that this expression, emptiness of external phenomena, is nothing but a mere name. [F.206.b] Since the emptiness of external and internal phenomena is nonapprehensible, it follows that this expression emptiness of external and internal phenomena is nothing but a mere name. Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, it follows that these expressions, emptiness of the essential nature of nonentities [and so forth], are nothing but mere names.

“Since the factors conducive to enlightenment are nonapprehensible, it follows that this expression, factors conducive to enlightenment, is nothing but a mere name. Since 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, [the gateways of] emptiness, signlessness, and wishlessness, the extrasensory powers, the gateways of meditative stability and dhāraṇī, 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, it follows that these expressions, eighteen distinct qualities of the buddhas [and so forth], are nothing but mere names.

“Since the real nature is nonapprehensible, it follows that this expression, real nature, is nothing but a mere name. Since the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are nonapprehensible, it follows that these expressions, very limit of reality [and so forth], are nothing but mere names.

“Since enlightenment is nonapprehensible, it follows that this expression, enlightenment, is nothing but a mere name. Since the buddhas are nonapprehensible, it follows that this expression, buddha, is nothing but a mere name. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment {Dt.185} until they are seated at the site of enlightenment, after perfecting all the extrasensory powers, [F.207.a] bring beings to maturity, and they proceed from buddhafield to buddhafield in order to serve, respect, honor, and worship the lord buddhas by the appropriate means of worshiping and honoring them. Also they listen to the Dharmas of this very vehicle of the bodhisattvas, in the presence of those lord buddhas. Keeping to this vehicle of the bodhisattvas, they proceed from buddhafield to buddhafield, and they continue to refine the buddhafields and bring beings to maturity, but they are without even the notion of a buddhafield, they are without even the notion of beings, and they are without even the notion of a buddha. Abiding on the level of nonduality, they acquire at will as many bodily forms as will facilitate their appropriate acts for the welfare of beings. Until they attain the wisdom of all-aspect omniscience, they will never be separated from this [Great] Vehicle.

“Having attained the wisdom of all-aspect omniscience, they continue to turn the wheel of the Dharma that cannot be turned by any śrāvakas or pratyekabuddhas, or by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans. Once they have attained consummate buddhahood in unsurpassed, complete enlightenment, the lord buddhas who are alive and reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, [F.207.b] the supreme vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience, continues to turn the wheel of the Dharma!’ The lord buddhas who are alive and reside in the world systems of each of the other directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, the supreme vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience, continues to turn the wheel of the Dharma!’ It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.”

268 Then the venerable Subhūti asked the Blessed One, “Blessed Lord! When it is said that they should don the great armor,269 what, Blessed Lord, is the extent of the great armor that bodhisattva great beings should don?”

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, bodhisattva great beings should don the great armor of the Great Vehicle. That is to say, they should don the armor of the perfection of generosity, and similarly, they should don the armor of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should don the armor of the emptiness of internal phenomena. They should don the armor of the emptiness of external phenomena. They should don the armor of the emptiness of external and internal phenomena, [F.208.a] and they should don the armor of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should don the armor of the applications of mindfulness, {Dt.186} and they should don the armor of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path. They should don the armor of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They should don the armor of all-aspect omniscience. They should don the armor of the buddha body, and then they will illuminate this world system of the great trichiliocosm. That is to say, they will illuminate the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and they will illuminate the world systems of each of the other directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā. They will cause this world system of the great trichiliocosm to shake intensely, and in six ways.270 That is to say, they will cause the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely and in six ways, and they will cause the world systems of each of the other directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir and zenith‍—numerous as the grains of sand of the river Gaṅgā, to shake intensely, and in six ways.

“Having thereby extinguished all the infernal masses of fire that afflict beings in the hells, as many as there are, [these bodhisattva great beings] will then utter and loudly proclaim the words, ‘Homage to the tathāgatas, arhats, completely awakened buddhas!’ [F.208.b] At that time, when those denizens of the hells have heard the name of the buddhas, they too will rejoice and find happiness, and through their joy and happiness they will arise from those hell realms, and they will be reborn in buddhafields where the lord buddhas are alive at present. Similarly, beings who have taken birth as animals and beings of the Yama world will arise from those states, and having arisen from that animal realm and that Yama world, they will be reborn in buddhafields where the lord buddhas are alive at present.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate the hells, the animal realm, and a Yama world, and, having emanated them in that manner, were to proclaim the name of the Buddha, the name of the Dharma, and the name of the Saṅgha to those beings of the inferior realms, causing those emanations then to arise from the hells, the animal realm, and the Yama world through the name of the Buddha, the name of the Dharma, and the name of the Saṅgha, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have caused any beings to arise from the hells, the animal realm, or the Yama world?”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One, “although bodhisattva great beings will have liberated immeasurable, countless beings in the world systems of the ten directions, [F.209.a] there are no beings at all who will have been liberated. If you ask why, Subhūti, it is because, commencing from the reality of illusion, such is the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings should don the great armor. {Dt.187}

“Moreover, Subhūti, bodhisattva great beings who have donned the great armor dwell in the perfection of generosity and they emanate the worlds of the great trichiliocosm made of beryl. Having emanated the worlds made of beryl in that manner, they emanate the dominion of an imperial monarch, and having emanated the dominion of an imperial monarch in that manner, they give food to those in need of nourishment, and they give drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, flowers to those in need of flowers, garlands to those in need of garlands, incense to those in need of incense, unguents to those in need of unguents, lodgings to those in need of lodgings, homes to those in need of homes, sustenance to those in need of sustenance, resources to those in need of resources, and medications271 to those in need of medications owing to ill health. They give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver. They give [other benefits] to beings, up to and including whatever resources humans might need, and having given food to those in need of nourishment, and having given [all other benefits], up to and including whatever resources humans might need, they then teach those beings the Dharma‍—this Dharma endowed with the six perfections. Those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment. [F.209.b]

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large group of people and offer food to those in need of nourishment, and dispense [all those other aforementioned benefits], up to and including whatever resources humans might need, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have given anything to any being?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings, having emanated the dominion of an imperial monarch, proceed to offer food to those in need of nourishment, and [all those other benefits], up to and including whatever resources humans might need, but they have not actually given anything to any being. If you ask why, Subhūti, it is because, commencing from the illusory nature, such is the reality of all phenomena.272 Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of ethical discipline, they will be reborn in the family of an imperial monarch, since they are able to take birth at will, and dwelling as mighty lords, in the family of an imperial monarch, they will establish beings on the paths of the ten virtuous actions. They will establish beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the factors conducive to enlightenment, emptiness, signlessness, wishlessness, the eight aspects of liberation, the nine serial steps of meditative absorption, the four truths of the noble ones, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [F.210.a] and the eighteen distinct qualities of the buddhas. These beings, too, will never be separated from this teaching of the Dharma until they have attained consummate buddhahood in unsurpassed, complete enlightenment. {Dt.188}

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and establish them on the paths of the ten virtuous actions, or establish them in [the causal and fruitional attributes] up to and including the eighteen distinct qualities of the buddhas, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings on the paths of the ten virtuous actions, or establish them [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings on the paths of the ten virtuous actions, and [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but they do not actually establish any beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor. [B15]

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of tolerance, they will unite and establish all beings in the perfection of tolerance. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of tolerance, [F.210.b] unite and establish all beings in the perfection of tolerance, in this regard, Subhūti, commencing from the time when they first begin to set their mind on enlightenment until the hundredth time, bodhisattva great beings don their armor, while thinking, ‘If all beings were to hit me with stones and sticks, or strike me with weapons, I should not develop any thoughts of anger.’ It is in such tolerance that they will indeed establish all beings.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, uniting and establishing them in the perfection of tolerance, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of tolerance?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in the perfection of tolerance, but they do not actually establish any beings at all in the perfection of tolerance. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor. {Dt.189}

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of perseverance, they will encourage, secure, and establish all beings in the perfection of perseverance. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of tolerance, [F.211.a] encourage, secure, and establish all beings in the perfection of perseverance, Subhūti, it is by those bodhisattva great beings setting their minds on all-aspect omniscience that they will encourage, secure, and establish all beings in physical and mental perseverance.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, and then encourage, secure, and establish them in physical and mental perseverance, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in physical and mental perseverance?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in physical and mental perseverance, but they do not actually establish any beings at all in physical and mental perseverance. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of meditative concentration, they will encourage, secure, and establish all beings in the perfection of meditative concentration. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of meditative concentration, encourage, secure, and establish all beings in the perfection of meditative concentration, Subhūti, it is by those bodhisattva great beings dwelling in the true nature273 of all phenomena, [F.211.b] and‍—without considering anything to be distracted or undistracted‍—dwelling in the perfection of meditative concentration; that is how they encourage, secure, and establish all beings, too, in the perfection of meditative concentration, and those whom they thus encourage, until they have attained consummate buddhahood in unsurpassed, complete enlightenment, will never depart from the perfection of meditative concentration.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then establish them in the perfection of meditative concentration, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of meditative concentration?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of meditative concentration, but they do not actually establish any beings at all in the perfection of meditative concentration. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of wisdom, they will encourage, secure, and establish all beings in the perfection of wisdom. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of wisdom, [F.212.a] encourage, secure, and establish all beings in the perfection of wisdom, Subhūti, it is by those bodhisattva great beings practicing the perfection of wisdom, {Dt.190} and not apprehending anything that may be arising, ceasing, afflicted, purified, imminent, or transcendent, for that, Subhūti, is how bodhisattva great beings dwell in the perfection of wisdom: that is how they encourage, secure, and establish all beings, too, in the perfection of wisdom.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then encourage, secure, and establish them in the perfection of wisdom, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of wisdom?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of wisdom, but they have not actually established any beings at all in the perfection of wisdom. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings have donned the great armor, they proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and, [F.212.b] just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity. Just as they themselves dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in [those perfections, up to and including] the perfection of wisdom. That is to say, they teach the Dharma connected with274 these six perfections. Beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment.

“They proceed to the world systems of the each of the [other] directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, and in [the other perfections], up to and including the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity. Similarly, they encourage, secure, and establish them in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. That is to say, they teach the Dharma connected with275 these six perfections. Beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment. [F.213.a]

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then encourage, secure, and establish them in the six perfections, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually encourage, secure, and establish any beings in the six perfections?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings, as many as there are in the world systems in each of the directions‍—east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā, in the six perfections, but they do not actually establish any beings at all in the six perfections. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings have donned the great armor, and engage with a mind set on all-aspect omniscience, they do not allow any opportunity for any other mindsets to develop, such as thinking, ‘I must establish this many beings in the perfection of generosity, but I must not establish that many beings in it. I must establish this many beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.213.b] the perfection of meditative concentration, and the perfection of wisdom, but I must not establish that many beings in them. I must establish this many beings in the thirty-seven factors conducive to enlightenment, but I must not establish that many in them. I must establish this many beings in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but I must not establish that many in them. I must establish this many beings in the fruit of entering the stream to nirvāṇa, but I must not establish that many in it. I must establish this many beings in the fruit of being destined for only one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship, but I must not establish that many in them. I must establish this many beings in individual enlightenment, but I must not establish that many in it. I must establish this many beings in all-aspect omniscience, but I must not establish that many [in it].’ There is no opportunity for such thoughts to arise. Rather, they should think, ‘I shall establish immeasurable and countless beings in the perfection of generosity. I shall establish immeasurable and countless beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. I shall establish them in the emptiness of internal phenomena. I shall establish them in the emptiness of external phenomena. I shall establish them in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I shall establish them in the thirty-seven factors conducive to enlightenment. I shall establish them in the four truths of the noble ones, the four meditative concentrations, the four formless absorptions, the eight aspects of liberation, [F.214.a] the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways. I shall establish them in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. I shall establish them in the fruit of entering the stream to nirvāṇa. I shall them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship. I shall establish them in individual enlightenment. I shall establish them in all-aspect omniscience.’ {Dt.191}

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, thinking, ‘I shall establish immeasurable and countless beings in the six perfections. I shall establish them [in the causal and fruitional attributes and goals], up to and including all-aspect omniscience,’ do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually establish any beings in the six perfections, or would he establish anyone in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings think they will establish immeasurable and countless beings in the six perfections and in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience, but they do not actually cultivate such thoughts for the sake of any beings. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. [F.214.b] Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.”

Then the venerable Subhūti said, “As I understand the teachings given by the Blessed Lord, on account of the emptiness of intrinsic defining characteristics, bodhisattva great beings should know that they are donning armor that is a nonexistent armor. If one were to ask why, Blessed Lord, it is because physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness and [the aforementioned aggregates]. The eyes are empty of the eyes, and similarly, the ears, nose, tongue, body, and mental faculty are empty of the mental faculty [and the aforementioned sense organs]. Sights are empty of sights. Sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and the aforementioned sense objects]. Visual consciousness is empty of visual consciousness. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and the aforementioned aspects of consciousness]. Sensory contact that is visually compounded is empty of sensory contact that is visually compounded. Sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, and sensory contact that is mentally compounded are empty of sensory contact that is mentally compounded [and so forth]. Feelings conditioned by sensory contact that is visually compounded are empty of feelings conditioned by sensory contact that is visually compounded. Feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that in lingually compounded, feelings conditioned by sensory contact that is corporally compounded, and feelings conditioned by sensory contact that is mentally compounded are empty of feelings conditioned by sensory contact that is mentally compounded [and so forth].

“The perfection of generosity is empty of the perfection of generosity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, [F.215.a] and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. The emptiness of internal phenomena is empty of the emptiness of internal phenomena. 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]. The thirty-seven factors conducive to enlightenment are empty of the thirty-seven factors conducive to enlightenment. The truths of the noble ones, the meditative concentrations, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the extrasensory powers, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas are all empty of the distinct qualities of the buddhas [and so forth]. Bodhisattvas are also empty of bodhisattvas. The great armor is also empty of the great armor. It is for that reason, Blessed Lord, that bodhisattva great beings should know that they are donning armor that is a nonexistent armor.”

The Blessed One then said, “Subhūti, it is so! It is just as you have said! If you ask why, Subhūti, it is because all-aspect omniscience has neither been created, nor been developed, nor been composed.276 Even the beings for whom bodhisattva great beings don the great armor have neither been created, nor been developed, nor been composed.”

“Blessed Lord! For what reason has all-aspect omniscience neither been created, nor been developed, nor been composed? Why have the beings for whom bodhisattva great beings don the great armor neither been created, nor been developed, nor been composed?” [F.215.b]

“Subhūti,” replied the Blessed One, “it is because there is no creator to be apprehended that all-aspect omniscience has itself neither been created, nor been developed, nor been composed. Those beings for whom bodhisattva great beings don the great armor, too, are neither created, nor developed, nor composed. If you ask why, Subhūti, it is because physical forms are neither created, nor developed, nor composed, and feelings, perceptions, formative predispositions, and consciousness are neither created, nor developed, nor composed. Subhūti, the eyes are neither created, nor developed, nor composed. The ears, nose, tongue, body, and mental faculty are neither created, nor developed, nor composed. Subhūti, sights are neither created, nor developed, nor composed. Sounds, odors, tastes, tangibles, and mental phenomena are neither created, nor developed, nor composed. Subhūti, visual consciousness is neither created, nor developed, nor composed. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are neither created, nor developed, nor composed. Subhūti, sensory contact that is visually compounded is neither created, nor developed, nor composed. Sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, and sensory contact that is mentally compounded are neither created, nor developed, nor composed. Subhūti, feelings conditioned by sensory contact that is visually compounded are neither created, nor developed, nor composed. Feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that is lingually compounded, feelings conditioned by sensory contact that is corporally compounded, and feelings conditioned by sensory contact that is mentally compounded are neither created, nor developed, nor composed. {Dt.192}

“Subhūti, the ‘self’ is neither created, nor developed, [F.216.a] nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, beings are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. Life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, dreams are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. Magical displays, echoes, optical aberrations, reflections, mirages, and phantoms are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the perfection of generosity is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the emptiness of internal phenomena is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the thirty-seven factors conducive to enlightenment are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, [F.216.b] the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness‍—the gateways to liberation‍—the extrasensory powers, the gateways of the meditative stabilities and dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the real nature is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, enlightenment is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, all-aspect omniscience is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, those are the formulations explaining how one should know that all-aspect omniscience is neither created, nor developed, nor composed. One should know that the beings for whom bodhisattva great beings don the great armor are also neither created, nor developed, nor composed. So it is, Subhūti, that bodhisattva great beings who don the great armor are said to don the great armor that is a nonexistent armor.”

“Blessed Lord, as I understand the words spoken by the Blessed One, physical forms, Blessed Lord, are neither fettered nor liberated. [F.217.a] Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”

The venerable Pūrṇa Maitrāyaṇīputra then addressed the venerable Subhūti: “Venerable Subhūti, are physical forms neither fettered nor liberated? Are feelings, perceptions, formative predispositions, and consciousness neither fettered nor liberated?”

“Venerable Pūrṇa, it is so. Venerable Pūrṇa, physical forms are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”

Then the venerable Pūrṇa asked, “Venerable Subhūti, what are those physical forms that are neither fettered nor liberated? What are those feelings, perceptions, formative predispositions, and consciousness that are neither fettered nor liberated?”

“Venerable Pūrṇa, physical forms that resemble dreams are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness that resemble dreams are neither fettered nor liberated. Physical forms that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated. {Dt.193} Venerable Pūrṇa, physical forms of the past are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the past are neither fettered nor liberated. Venerable Pūrṇa, physical forms of the future are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the future are neither fettered nor liberated. Venerable Pūrṇa, physical forms of the present are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the present are neither fettered nor liberated. [F.217.b] If you ask why, Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonexistent. Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are void. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void. Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, virtuous physical forms are neither fettered nor liberated, and virtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, nonvirtuous physical forms are neither fettered nor liberated, and nonvirtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, indeterminate physical forms are neither fettered nor liberated, and indeterminate feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, mundane physical forms are neither fettered nor liberated, and mundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, supramundane physical forms are neither fettered nor liberated, and supramundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, contaminated physical forms are neither fettered nor liberated, and contaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, [F.218.a] uncontaminated physical forms are neither fettered nor liberated, and uncontaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonexistent. Physical forms are neither fettered nor liberated because physical forms are void. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void. Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, all phenomena are neither fettered nor liberated. All phenomena are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising. Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated, [F.218.b] the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated. Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The emptiness of external phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The emptiness of external and internal phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are also neither fettered nor liberated. Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising. Venerable Pūrṇa, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated. Venerable Pūrṇa, the eighteen distinct qualities of the buddhas [and those other fruitional attributes] are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, [the goals], up to and including all-aspect omniscience, are neither fettered nor liberated. Venerable Pūrṇa, all-aspect omniscience [and the other goals] are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, bodhisattvas [F.219.a] also are neither fettered nor liberated. Venerable Pūrṇa, bodhisattvas are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the real nature is also neither fettered nor liberated. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are neither fettered nor liberated. Venerable Pūrṇa, the real nature is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. [Those other realities], up to and including the very limit of reality, are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, unconditioned phenomena also are neither fettered nor liberated. Venerable Pūrṇa, unconditioned phenomena are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, this is the portal of the Dharma indicating that bodhisattva great beings are neither fettered nor liberated. In this regard, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. [The attributes and goals], up to and including all-aspect omniscience, are neither fettered nor liberated. Bodhisattvas are neither fettered nor liberated. Buddhas are neither fettered nor liberated. The real nature is neither fettered nor liberated. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, [F.219.b] and the very limit of reality are neither fettered nor liberated. Unconditioned phenomena are neither fettered nor liberated.

“[Bodhisattva great beings] dwell in the perfection of generosity that is neither fettered nor liberated. They dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [that are neither fettered nor liberated]. They dwell in [the attributes and goals], up to and including all-aspect omniscience, that are neither fettered nor liberated. They dwell in the real nature that is neither fettered nor liberated. They dwell in the unmistaken real nature that is neither fettered nor liberated, the one and only real nature that is neither fettered nor liberated, the reality that is neither fettered nor liberated, the realm of phenomena that is neither fettered nor liberated, the abiding nature of reality that is neither fettered nor liberated, the maturity with respect to all phenomena that is neither fettered nor liberated, and the very limit of reality that is neither fettered nor liberated. They dwell in unconditioned phenomena that are neither fettered nor liberated.

“Being neither fettered nor liberated, they bring to maturity beings who are neither fettered nor liberated. Being neither fettered nor liberated, they refine buddhafields that are neither fettered nor liberated. Being neither fettered nor liberated, they venerate the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they listen to the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the extrasensory powers that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the five eyes that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the dhāraṇīs that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the meditative stabilities that are neither fettered nor liberated. Being neither fettered nor liberated, they will develop knowledge of the path that is neither fettered nor liberated. [F.220.a] Being neither fettered nor liberated, they will attain consummate buddhahood in all-aspect omniscience that is neither fettered nor liberated. Being neither fettered nor liberated, they will turn the wheel of the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will consolidate in the three vehicles those beings who are neither fettered nor liberated.

“Venerable Pūrṇa, so it is that bodhisattva great beings who are unfettered and unliberated will comprehend all phenomena by means of the six perfections that are neither fettered nor liberated. This is because all phenomena are nonexistent, void, and nonarising. {Dt.194} Venerable Pūrṇa, one should know that it is in this way that bodhisattva great beings don the great armor of the Great Vehicle that is neither fettered nor liberated.”

277 Then the venerable Subhūti asked the Blessed One, “Blessed Lord, what is the Great Vehicle of bodhisattva great beings? Blessed Lord, how should bodhisattva great beings be known as entering the Great Vehicle? From where does this Great Vehicle depart? Where does this vehicle bring one to rest? Who will depart using this vehicle?”278

The Blessed One replied to the venerable Subhūti, “Subhūti, you have asked what is the Great Vehicle of bodhisattva great beings. Subhūti, the six perfections constitute the Great Vehicle of bodhisattva great beings. If you ask what these six are, they comprise 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.”

“Blessed Lord, what is the perfection of generosity?” [F.220.b]

“Subhūti,” replied the Blessed One, “when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, give inner or outer objects to those who strive for them and then dedicate [the merit of] these gifts, without apprehending anything, for the sake of unsurpassed, complete enlightenment, making common cause with all beings, that is the perfection of generosity possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of ethical discipline?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience, themselves adopt and maintain correctly the paths of the ten virtuous actions, and also correctly induce, secure, and establish others on the path of virtuous actions, and they do so without apprehending anything, this is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of tolerance?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings [F.221.a] who have cultivated the mind set on all-aspect omniscience themselves possess the excellent endowments of tolerance, and also correctly induce others toward tolerance, and they do so without apprehending anything, this is the perfection of tolerance possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of perseverance?” {Dt.195}

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience are themselves indefatigable with respect to the six perfections, and also engage others in the six perfections, and they do so without apprehending anything, this is the perfection of perseverance possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of meditative concentration?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have themselves cultivated the mind set on all-aspect omniscience are skillfully absorbed in the meditative concentrations, but on that account are no longer subject to rebirth, while they also correctly induce others toward these meditative concentrations, and they do so without apprehending anything, this is the perfection of meditative concentration possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience themselves are without fixation with respect to all phenomena and discern the nature of all phenomena without apprehending anything, and then correctly induce, secure, and establish [other] beings toward nonfixation with respect to all phenomena and toward discernment of the nature of all phenomena, and they do so without apprehending anything, this is the perfection of wisdom possessed by bodhisattva great beings.

“These, Subhūti, constitute the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises [the eighteen aspects of emptiness], namely: [F.221.b] (1) the emptiness of internal phenomena, (2) the emptiness of external phenomena, (3) the emptiness of both external and internal phenomena, (4) the emptiness of emptiness, (5) the emptiness of great extent, (6) the emptiness of ultimate reality, (7) the emptiness of conditioned phenomena, (8) the emptiness of unconditioned phenomena, (9) the emptiness of the unlimited, (10) the emptiness of that which has neither beginning nor end, (11) the emptiness of nonexclusion, (12) the emptiness of inherent existence, (13) the emptiness of all phenomena, (14) the emptiness of intrinsic defining characteristics, (15) the emptiness of nonapprehensibility, (16) the emptiness of nonentities, (17) the emptiness of essential nature, and (18) the emptiness of the essential nature of nonentities.279

“If, among them, you ask what is (1) the emptiness of internal phenomena, the term internal phenomena comprises the eyes, ears, nose, tongue, body, and mental faculty. Among them, the eyes are empty of the eyes because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. The ears, the nose, the tongue, the body, and the mental faculty are [respectively] empty of [the ears, the nose, the tongue, the body, and] the mental faculty, because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is the emptiness of internal phenomena.

“If you ask what is (2) the emptiness of external phenomena, the term external phenomena comprises sights, sounds, odors, tastes, tangibles, and mental phenomena. Among them, sights are empty of sights because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. Similarly, sounds, odors, tangibles, and mental phenomena are [respectively] empty of [sounds, odors, tangibles, and] mental phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of external phenomena.

“If you ask what is (3) the emptiness of both external and internal phenomena, the term external and internal phenomena comprises the six inner sense fields and the six outer sense fields. Among them, inner phenomena are empty of outer phenomena because they do not endure and they do not disintegrate. {Dt.196} If you ask why, it is because that is their very nature. Outer phenomena are also empty of inner phenomena [because they do not endure and they do not disintegrate].280 If you ask why, it is because that is their very nature. [F.222.a] This is called the emptiness of external and internal phenomena.

“If you ask what is (4) the emptiness of emptiness, the emptiness that is the emptiness of all phenomena is empty of emptiness because it does not endure and it does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of emptiness.

“If you ask what is (5) the emptiness of great extent, the eastern direction is empty of the eastern direction, the southern direction is empty of the southern direction, the western direction is empty of the western direction, the northern direction is empty of the northern direction, the nadir is empty of the nadir, the zenith is empty of the zenith, and the intermediate directions are empty of the intermediate directions because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of great extent.

“If you ask what is (6) the emptiness of ultimate reality, the term ultimate reality denotes nirvāṇa. In this regard, nirvāṇa is empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of ultimate reality.

“If you ask what is (7) the emptiness of conditioned phenomena, the term conditioned phenomena denotes the realm of desire, the realm of form, and the realm of formlessness. Among them, the realm of desire is empty of the realm of desire, the realm of form is empty of the realm of form, and the realm of formlessness is empty of the realm of formlessness because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of conditioned phenomena.

“If you ask what is (8) the emptiness of unconditioned phenomena, the term unconditioned phenomena denotes anything that does not arise, that does not cease, and that does not change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. [F.222.b] If you ask why, it is because that is their very nature. This is called the emptiness of unconditioned phenomena.

“If you ask what is (9) the emptiness of the unlimited, the term unlimited denotes anything of which the limits are nonapprehensible. The unlimited is empty of the unlimited because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of the unlimited.

“If you ask what is (10) the emptiness of that which has neither beginning nor end, the going of anything is nonapprehensible and the coming of anything is nonapprehensible. That which has neither beginning nor end is empty of that which has neither beginning nor end because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of that which has neither beginning nor end. {Dt.197}

“If you ask what is (11) the emptiness of nonexclusion, there is no exclusion with respect to anything. Nonexclusion is empty of nonexclusion because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of nonexclusion.

“If you ask what is (12) the emptiness of inherent existence, this term relates to the inherent existence of all phenomena, whether conditioned or unconditioned, which is not created by the śrāvakas, not created by the pratyekabuddhas, not created by bodhisattva great beings, and not created by the tathāgatas, arhats, completely awakened buddhas. Inherent existence is empty of inherent existence because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of inherent existence.

“If you ask what is (13) the emptiness of all phenomena, the term all phenomena denotes physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, the ears, the nose, the tongue, the body, the mental faculty, sights, sounds, odors, tastes, tangibles, mental phenomena, [F.223.a] visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, sensory contact that is visually compounded, sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, sensory contact that is mentally compounded, feelings conditioned by sensory contact that is visually compounded, feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that is lingually compounded, feelings conditioned by sensory contact that is corporally compounded, feelings conditioned by sensory contact that is mentally compounded, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena. In that regard, all phenomena are empty of all phenomena because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of all phenomena.

“If you ask what is (14) the emptiness of all intrinsic defining characteristics, this relates to the intrinsic defining characteristic of physical forms which is disintegration, the intrinsic defining characteristic of feelings which is emotional experience, the intrinsic defining characteristic of perceptions which is apprehending, the intrinsic defining characteristic of formative predispositions which is conditioning, and the intrinsic defining characteristic of consciousness which is representation. All such phenomena are empty of their respective intrinsic defining characteristics, which include the intrinsic defining characteristics of conditioned phenomena and the intrinsic defining characteristics of unconditioned phenomena, because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of intrinsic defining characteristics. [F.223.b]

“If you ask what is (15) the emptiness of nonapprehensibility, it is the nonapprehensibility of anything that is past, the nonapprehensibility of anything that is present, and the nonapprehensibility of anything that is future. Nonapprehensibility is empty of nonapprehensibility because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of nonapprehensibility.

“If you ask what is (18) the emptiness of the essential nature of nonentities, it is the lack of essential nature in combinations [of conditioned phenomena] because all phenomena are dependently arisen. Such combinations are empty of combinations because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of the essential nature of nonentities. {Dt.198} [B16]

“Moreover, Subhūti, entities are empty of entities. Nonentities are empty of nonentities. Intrinsic entities are empty of intrinsic entities. Extraneous entities are empty of extraneous entities.

“If you ask in what way entities [are empty of] entities, the term entities denotes the five aggregates. Entities are empty of entities because the aggregates are empty of the aggregates.

“If you ask in what way (16) nonentities are empty of nonentities, the term nonentities denotes unconditioned phenomena. Nonentities are empty of nonentities because unconditioned phenomena are empty of unconditioned phenomena.281

“If you ask in what way (17) essential nature is empty of essential nature, the term essential nature denotes the unerring essential nature. Emptiness in this regard is that which is not created by being known and not created by being seen. This is the emptiness of essential nature.

“If you ask what is the emptiness of extraneous entities, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the abiding nature of all phenomena, reality, the realm of phenomena, maturity with respect to all phenomena, the real nature, the unmistaken real nature, the one and only real nature, and the very limit of reality—all such phenomena—are empty of extraneous entities. This is called the emptiness of extraneous entities.

“These, Subhūti, constitute the Great Vehicle of bodhisattva great beings. [F.224.a]

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises the following [meditative stabilities]:282 (1) the meditative stability named heroic valor, (2) the meditative stability named precious seal, (3) the meditative stability named lion’s play, (4) the meditative stability named beautiful moon, (5) the meditative stability named crest of the moon’s victory banner, (6) the meditative stability named surpassing all phenomena, (7) the meditative stability named seal of all phenomena, (8) the meditative stability named surveying the crown pinnacle, (9) the meditative stability named certainty in the realm of phenomena, (10) the meditative stability named crest of certainty’s victory banner, (11) the meditative stability named vajra, (12) the meditative stability named seal of entry into all phenomena, (13) the meditative stability named consecrated as a king of meditative stabilities, (14) the meditative stability named diffusion of light rays, (15) the meditative stability named array of power, (16) the meditative stability named sublimation [of all phenomena], (17) the meditative stability named engaging with certainty in lexical explanations, (18) the meditative stability named entry into designations, (19) the meditative stability named observation of spatial directions, (20) the meditative stability named receiving the seal, (21) the meditative stability named unimpaired, (22) the meditative stability named oceanic seal gathering all phenomena, (23) the meditative stability named permeation of space, (24) the meditative stability named vajra maṇḍala, (25) the meditative stability named shoulder ornament of the victory banner’s crest, (26) the meditative stability named crest of power, (27) the meditative stability named pursuit of the stream, (28) the meditative stability named yawning lion, (29) the meditative stability named out of order, (30) the meditative stability named repudiation of mental afflictions, (31) the meditative stability named illumination, [F.224.b] (32) the meditative stability named unseeking, (33) the meditative stability named no fixed abode, (34) the meditative stability named free from mentation, (35) the meditative stability named taintless lamp, (36) the meditative stability named boundless light, (37) the meditative stability named illuminator, (38) the meditative stability named total illumination, (39) the meditative stability named pure sanctuary, (40) the meditative stability named immaculate light, (41) the meditative stability named bringer of joy, (42) the meditative stability named lightning lamp, (43) the meditative stability named inexhaustible, (44) the meditative stability named unvanquished, (45) the meditative stability named majestic, (46) the meditative stability named free from extinction, (47) the meditative stability named unmoving, (48) the meditative stability named imperishable,283 (49) the meditative stability named lamp of the sun, (50) the meditative stability named immaculate moon, (51) the meditative stability named lamp of wisdom, (52) the meditative stability named pure appearance, (53) the meditative stability named illuminating, (54) the meditative stability named engaging in performance, (55) the meditative stability named crest of wisdom, (56) the meditative stability named vajra-like, (57) the meditative stability named stability of mind, (58) the meditative stability named observing everything, (59) the meditative stability named consecrated, (60) the meditative stability named jewel cusp, (61) the meditative stability named seal of the Dharma, (62) the meditative stability named sameness of all phenomena, (63) the meditative stability named renunciation of delight, (64) the meditative stability named sublimation of phenomena, (65) the meditative stability named dispersal, (66) the meditative stability named distinguishing the terms associated with all phenomena, (67) the meditative stability named establishing the sameness of letters, (68) the meditative stability named devoid of letters, (69) the meditative stability named eradication of referents, [F.225.a] (70) the meditative stability named unmodified, (71) the meditative stability named no aspect, (72) the meditative stability named ascertainment of names, (73) the meditative stability named roaming, (74) the meditative stability named devoid of darkness, (75) the meditative stability named engaging in conduct, (76) the meditative stability named unwavering, (77) the meditative stability named transcendence of the range, (78) the meditative stability named accumulation of all attributes, (79) the meditative stability named abiding without mentation, (80) the meditative stability named blossoming and vibrance of the flowers of virtue, (81) the meditative stability named endowed with the factors conducive to enlightenment, (82) the meditative stability named boundless eloquence, (83) the meditative stability named equal to the unequaled, (84) the meditative stability named transcending all phenomena, (85) the meditative stability named utterly devoid of delimitation, (86) the meditative stability named dispelling of doubt, (87) the meditative stability named without settled focus, (88) the meditative stability named single array, (89) the meditative stability named manifest attainment of aspects, (90) the meditative stability named unity, (91) the meditative stability named nonexclusion, (92) the meditative stability named comprehension of all bases of rebirth through realization, (93) the meditative stability named entrance to symbols and sounds, (94) the meditative stability named devoid of vocalic syllables, (95) the meditative stability named burning lamp, (96) the meditative stability named purification of defining characteristics, (97) the meditative stability named nondistinguished, (98) the meditative stability named endowed with all finest aspects, (99) the meditative stability named absence of joy with respect to all happiness and suffering, [F.225.b] (100) the meditative stability named inexhaustible cornucopia, (101) the meditative stability named dhāraṇī intelligence, (102) the meditative stability named complete elimination of right and wrong, (103) the meditative stability named calming of all deviations and obstacles, (104) the meditative stability named absence of disharmony, (105) the meditative stability named taintless light, (106) the meditative stability named endowed with the essence, (107) the meditative stability named taintless light of the full moon, (108) the meditative stability named lightning light, (109) the meditative stability named great ornament, (110) the meditative stability named illuminator of all worlds, (111) the meditative stability named sameness of meditative stability, (112) the meditative stability named taintless principle devoid of impurities, (113) the meditative stability named convergence in nonaffliction, (114) the meditative stability named convergence of all mental afflictions in nonaffliction,284 (115) the meditative stability named engaging in remaining without an objective support, (116) the meditative stability named abiding in the real nature without mentation, (117) the meditative stability named dispelling the misery of corporeality, (118) the meditative stability named obliterating defects of speech, transforming them as if into space, and (119) the meditative stability named unattached, liberated, and uncovered like space.

“In this regard, if you ask what is (1) the meditative stability named heroic valor, this meditative stability functions within the perceptual range of all meditative stabilities. This is the meditative stability named heroic valor. If you ask what is (2) the meditative stability named precious seal, through this meditative stability all meditative stabilities are sealed. This is the meditative stability named precious seal. If you ask what is (3) the meditative stability named lion’s play, [F.226.a] abiding in that meditative stability, one plays with all meditative stabilities. This is the meditative stability named lion’s play. If you ask what is (4) the meditative stability named beautiful moon, abiding in that meditative stability, one illuminates all meditative stabilities. This is the meditative stability named beautiful moon. If you ask what is (5) the meditative stability named crest of the moon’s victory banner, this meditative stability upholds the victory banner of all meditative stabilities. This is the meditative stability named crest of the moon’s victory banner. If you ask what is (6) the meditative stability named surpassing all phenomena, abiding in that meditative stability, one becomes exalted over all meditative stabilities. This is the meditative stability named surpassing all phenomena. {Dt.199} If you ask what is (7) the meditative stability named seal of all phenomena, abiding in that meditative stability, all phenomena are sealed with the unchanging seal. This is the meditative stability named seal of all phenomena. If you ask what is (8) the meditative stability named surveying the crown pinnacle, abiding in that meditative stability, one surveys the pinnacle of all meditative stabilities. This is the meditative stability named surveying the crown pinnacle. If you ask what is (9) the meditative stability named certainty in the realm of phenomena, abiding in that meditative stability, one moves toward understanding concerning the realm of phenomena. This is the meditative stability named certainty in the realm of phenomena. If you ask what is (10) the meditative stability named crest of certainty’s victory banner, abiding in that meditative stability, one holds the victory banner indicative of certainty with respect to all meditative stabilities. This is the meditative stability named crest of certainty’s victory banner. If you ask what is (11) the meditative stability named vajra, abiding in that meditative stability, all meditative stabilities will not perish. This is the meditative stability named vajra. If you ask what is (12) the meditative stability named seal of entry into all phenomena, abiding in that meditative stability, one enters into the seal of all phenomena. [F.226.b] This is the meditative stability named seal of entry into all phenomena. If you ask what is (13) the meditative stability named consecrated as a king of meditative stabilities, abiding in that meditative stability, one is consecrated as a king of all meditative stabilities. This is the meditative stability named consecrated as a king of meditative stabilities. If you ask what is (14) the meditative stability named diffusion of light rays, abiding in that meditative stability, one diffuses the light rays of all meditative stabilities. This is the meditative stability named diffusion of light rays. If you ask what is (15) the meditative stability named array of power, abiding in that meditative stability, one arrays the power of all meditative stabilities. This is the meditative stability named array of power. If you ask what is (16) the meditative stability named sublimation, abiding in that meditative stability, one sublimates all meditative stabilities. This is the meditative stability named sublimation. If you ask what is (17) the meditative stability named engaging with certainty in lexical explanations, abiding in that meditative stability, one engages in the exposition of the precise etymologies of all the meditative stabilities. This is the meditative stability named engaging with certainty in lexical explanations. If you ask what is (18) the meditative stability named entry into designations, abiding in that meditative stability, one enters into the designations of all the meditative stabilities. This is the meditative stability named entry into designations. If you ask what is (19) the meditative stability named observation of spatial directions, abiding in that meditative stability, one observes the spatial directions of all meditative stabilities. This is the meditative stability named observation of spatial directions. If you ask what is (20) the meditative stability named receiving the seal, abiding in that meditative stability, one receives the seal of all meditative stabilities. This is the meditative stability named receiving the seal. If you ask what is (21) the meditative stability named unimpaired, [F.227.a] abiding in that meditative stability, one does not impair any of the meditative stabilities. This is the meditative stability named unimpaired. If you ask what is (22) the meditative stability named oceanic seal gathering all phenomena, abiding in that meditative stability, one seeks to gather and comprehend all meditative stabilities. This is the meditative stability named oceanic seal gathering all phenomena. If you ask what is (23) the meditative stability named permeation of space, abiding in that meditative stability, one permeates the space of all meditative stabilities. This is the meditative stability named permeation of space. If you ask what is (24) the meditative stability named vajra maṇḍala, abiding in that meditative stability, one apprehends the maṇḍalas of all meditative stabilities. This is the meditative stability named vajra maṇḍala. If you ask what is (25) the meditative stability named shoulder ornament of the victory banner’s crest, abiding in that meditative stability, one rises above all meditative concentrations, like a sacred victory banner. This is the meditative stability named shoulder ornament of the victory banner’s crest. If you ask what is (26) the meditative stability named crest of power, abiding in that meditative stability, one obtains genuine power over all meditative stabilities. This is the meditative stability named crest of power. If you ask what is (27) the meditative stability named pursuit of the stream, abiding in that meditative stability, one embarks in pursuit of the stream without error. This is the meditative stability named pursuit of the stream. If you ask what is (28) the meditative stability named yawning lion, abiding in that meditative stability, one acquires the ability to abandon all stains and defilements, and by acquiring that ability, one yawns like the king of lions. This is the meditative stability named yawning lion. If you ask what is (29) the meditative stability named out of order, abiding in that meditative stability, [F.227.b] one interrupts the continuity of the phenomena of cyclic existence. This is the meditative stability named out of order. {Dt.200} If you ask what is (30) the meditative stability named repudiation of mental afflictions, abiding in that meditative stability, one dispels the stains of all mental afflictions. This is the meditative stability named repudiation of mental afflictions. If you ask what is (31) the meditative stability named illumination, abiding in that meditative stability, one illuminates, heats, and bedazzles all meditative stabilities. This is the meditative stability named illumination. If you ask what is (32) the meditative stability named unseeking, abiding in that meditative stability, nothing at all is sought. This is the meditative stability named unseeking. If you ask what is (33) the meditative stability named no fixed abode, abiding in that meditative stability, one does not observe anything at all that is fixed as an abode. This is the meditative stability named no fixed abode. If you ask what is (34) the meditative stability named free from mentation, abiding in that meditative stability, mentation does not at all arise, nor are mental states in motion. This is the meditative stability named free from mentation. If you ask what is (35) the meditative stability named taintless lamp, abiding in that meditative stability, one acts as the taintless lamp of all meditative stabilities. This is the meditative stability named taintless lamp. If you ask what is (36) the meditative stability named boundless light, abiding in that meditative stability, one generates boundless light. This is the meditative stability named boundless light. If you ask what is (37) the meditative stability named illuminator, abiding in that meditative stability, one illuminates all meditative concentrations immediately after that meditative stability has been attained. This is the meditative stability named illuminator. If you ask what is (38) the meditative stability named total illumination, abiding in that meditative stability, one illuminates the gateways of all meditative concentrations [F.228.a] immediately after that meditative stability has been attained. This is the meditative stability named total illumination. If you ask what is (39) the meditative stability named pure sanctuary, abiding in that meditative stability, one will acquire pure equanimity with respect to all meditative stabilities. This is the meditative stability named pure sanctuary. If you ask what is (40) the meditative stability named immaculate light, abiding in that meditative stability, one dispels the stains of all meditative stabilities. This is the meditative stability named immaculate light. If you ask what is (41) the meditative stability named bringer of joy, abiding in that meditative stability, one experiences the joy of all meditative stabilities. This is the meditative stability named bringer of joy. If you ask what is (42) the meditative stability named lightning lamp, abiding in that meditative stability, one gives light to all meditative stabilities. This is the meditative stability named lightning lamp. If you ask what is (43) the meditative stability named inexhaustible, abiding in that meditative stability, one does not consider whether any meditative stabilities are exhaustible or not exhaustible. This is the meditative stability named inexhaustible. If you ask what is (44) the meditative stability named unvanquished, abiding in that meditative stability, one acquires power over all meditative stabilities. This is the meditative stability named unvanquished. If you ask what is (45) the meditative stability named majestic, abiding in that meditative stability, one becomes majestic and blazes with splendor with respect to all meditative stabilities. This is the meditative stability named majestic. If you ask what is (46) the meditative stability named free from extinction, abiding in that meditative stability, one observes that all meditative stabilities are inextinguishable and then regards them in such a way that one does not observe them even in the slightest. This is the meditative stability named free from extinction. If you ask what is (47) the meditative stability named unmoving, abiding in that meditative stability, one neither wavers nor vacillates with respect to any meditative stability, [F.228.b] nor does one engage with them or give rise to conceits about them. This is the meditative stability named unmoving. If you ask what is (48) the meditative stability named imperishable, abiding in that meditative stability, one does not observe any meditative stabilities to perish. This is the meditative stability named imperishable. If you ask what is (49) the meditative stability named lamp of the sun, abiding in that meditative stability, one illuminates the gateways of all meditative stabilities. This is the meditative stability named lamp of the sun. If you ask what is (50) the meditative stability named immaculate moon, abiding in that meditative stability, one eliminates darkness with respect to all meditative stabilities. This is the meditative stability named immaculate moon. If you ask what is (51) the meditative stability named lamp of wisdom, abiding in that meditative stability, one dispels all the darkness of ignorance with the light of wisdom with respect to all meditative stabilities. This is the meditative stability named lamp of wisdom. If you ask what is (52) the meditative stability named pure appearance, abiding in that meditative stability, one acquires the four kinds of exact knowledge with respect to all meditative stabilities. This is the meditative stability named pure appearance. {Dt.201}

“If you ask what is (53) the meditative stability named illuminating, abiding in that meditative stability, one illuminates the gateways of all meditative stabilities. This is the meditative stability named illuminating. If you ask what is (54) the meditative stability named engaging in performance, abiding in that meditative stability, one engages in the performance of all meditative stabilities. This is the meditative stability named engaging in performance. If you ask what is (55) the meditative stability named crest of wisdom, abiding in that meditative stability, one contemplates the crest of wisdom with respect to all meditative stabilities. This is the meditative stability named crest of wisdom. If you ask what is (56) the meditative stability named vajra-like, abiding in that meditative stability, one comprehends all meditative stabilities without observing even the nature of those meditative stabilities. [F.229.a] This is the meditative stability named vajra-like. If you ask what is (57) the meditative stability named stability of mind, abiding in that meditative stability, one’s mind neither wavers nor vacillates, nor is it diverted, nor is it terrified, nor does it fail, and nor does it have occasion to think, ‘That which is called mind is this.’ This is the meditative stability named stability of mind. If you ask what is (58) the meditative stability named observing everything, abiding in that meditative stability, one observes the appearance of all meditative stabilities. This is the meditative stability named observing everything. If you ask what is (59) the meditative stability named consecrated, abiding in that meditative stability, one is consecrated in all meditative stabilities. This is the meditative stability named consecrated. If you ask what is (60) the meditative stability named jewel cusp, abiding in that meditative stability, all meditative stabilities shine on all sides in the manner of a jewel cusp. This is the meditative stability named jewel cusp. If you ask what is (61) the meditative stability named seal of the Dharma, abiding in that meditative stability, all meditative stabilities are sealed because they are sealed with the beginningless seal. This is the meditative stability named seal of the Dharma. If you ask what is (62) the meditative stability named sameness of all phenomena, abiding in that meditative stability, one observes that there is nothing at all that is excluded from sameness. This is the meditative stability named sameness of all phenomena. If you ask what is (63) the meditative stability named renunciation of delight, abiding in that meditative stability, one renounces the delight associated with all meditative stabilities and all phenomena. This is the meditative stability named renunciation of delight. If you ask what is (64) the meditative stability named sublimation of phenomena, abiding in that meditative stability, one dispels the darkness of all phenomena and sublimates them by means of all the meditative stabilities. This is the meditative stability named sublimation of phenomena. [F.229.b] If you ask what is (65) the meditative stability named dispersal, abiding in that meditative stability, one disperses all phenomena. This is the meditative stability named dispersal. If you ask what is (66) the meditative stability named distinguishing the terms associated with all phenomena, abiding in that meditative stability, one distinguishes between the terms associated with all meditative stabilities and all phenomena. This is the meditative stability named distinguishing the terms associated with all phenomena. If you ask what is (67) the meditative stability named establishing the sameness of letters, abiding in that meditative stability, one acquires the sameness associated with the letters that represent all meditative stabilities. This is the meditative stability named establishing the sameness of letters. If you ask what is (68) the meditative stability named devoid of letters, abiding in that meditative stability, one does not apprehend even a single letter representing all the meditative stabilities. This is the meditative stability named devoid of letters. If you ask what is (69) the meditative stability named eradication of referents, abiding in that meditative stability, one eradicates references to all meditative stabilities. This is the meditative stability named eradication of referents. If you ask what is (70) the meditative stability named unmodified, abiding in that meditative stability, one does not apprehend any phenomena that are modified. This is the meditative stability named unmodified. If you ask what is (71) the meditative stability named no aspect, abiding in that meditative stability, one does not apprehend any aspects at all with respect to any phenomena. This is the meditative stability named no aspect. If you ask what is (72) the meditative stability named ascertainment of names, abiding in that meditative stability, all etymologies are nonapprehensible and one begins to understand that these are merely conventional expressions. This is the meditative stability named ascertainment of names. If you ask what is (73) the meditative stability named roaming, abiding in that meditative stability, one does not apprehend a fixed abode with respect to any meditative stability. This is the meditative stability named roaming. [F.230.a] If you ask what is (74) the meditative stability named devoid of darkness, abiding in that meditative stability, one dispels the darkness associated with all phenomena. This is the meditative stability named devoid of darkness. If you ask what is (75) the meditative stability named engaging in conduct, abiding in that meditative stability, one observes the conduct associated with all meditative stabilities.285 This is the meditative stability named engaging in conduct. If you ask what is (76) the meditative stability named unwavering, abiding in that meditative stability, one observes that all meditative stabilities are unwavering. This is the meditative stability named unwavering, {Dt.202} If you ask what is (77) the meditative stability named transcendence of the range, abiding in that meditative stability, one transcends the perceptual range of all meditative stabilities. This is the meditative stability named transcendence of the range. If you ask what is (78) the meditative stability named accumulation of all attributes, abiding in that meditative stability, one subsequently acquires the accumulation of attributes associated with all phenomena and all meditative stabilities. This is the meditative stability named accumulation of all attributes. If you ask what is (79) the meditative stability named abiding without mentation, abiding in that meditative stability, one does not engage mentally with any meditative stabilities. This is the meditative stability named abiding without mentation. If you ask what is (80) the meditative stability named blossoming and vibrance of the flowers of virtue, abiding in that meditative stability, one acquires the blossoming and vibrancy of the flowers of virtue with respect to all meditative stabilities. This is the meditative stability named blossoming and vibrance of the flowers of virtue. If you ask what is (81) the meditative stability named endowed with the factors conducive to enlightenment, abiding in that meditative stability, one acquires the factors conducive to enlightenment with respect to all meditative stabilities. This is the meditative stability named endowed with the factors conducive to enlightenment. [F.230.b] If you ask what is (82) the meditative stability named boundless eloquence, abiding in that meditative stability, one acquires boundless eloquence with respect to all meditative stabilities. This is the meditative stability named boundless eloquence. If you ask what is (83) the meditative stability named equal to the unequaled, abiding in that meditative stability, one acquires the state of being equal to the unequaled with respect to all meditative stabilities. This is the meditative stability named equal to the unequaled. If you ask what is (84) the meditative stability named transcending all phenomena, abiding in that meditative stability, one transcends all the three realms. This is the meditative stability named transcending all phenomena. If you ask what is (85) the meditative stability named utterly devoid of delimitation, abiding in that meditative stability, one discerns the continuum of all phenomena and of all meditative stabilities. This is the meditative stability named utterly devoid of delimitation. If you ask what is (86) the meditative stability named dispelling of doubt, abiding in that meditative stability, one acquires the dispelling of doubt with respect to all meditative stabilities and all phenomena. This is the meditative stability named dispelling of doubt. If you ask what is (87) the meditative stability named without settled focus, abiding in that meditative stability, one does not observe a settled focus with respect to any phenomena. This is the meditative stability named without settled focus. If you ask what is (88) the meditative stability named single array, abiding in that meditative stability, one does not observe anything at all in terms of duality. This is the meditative stability named single array. If you ask what is (89) the meditative stability named manifest attainment of aspects, abiding in that meditative stability, one acquires the manifest attainment of all phenomena and of all meditative stabilities. This is the meditative stability named manifest attainment of aspects. [F.231.a] If you ask what is (90) the meditative stability named unity, abiding in that meditative stability, one does not observe the aspects of any meditative stabilities. This is the meditative stability named unity. If you ask what is (91) the meditative stability named nonexclusion, abiding in that meditative stability, one does not observe any meditative stabilities in terms of nonduality. This is the meditative stability named nonexclusion. If you ask what is (92) the meditative stability named comprehension of all bases of rebirth through realization, abiding in that meditative stability, one enters into the wisdom that realizes all meditative stabilities and then, since that has been entered, there is nothing at all that has not been comprehended. This is the meditative stability named comprehension of all bases of rebirth through realization. If you ask what is (93) the meditative stability named entrance to symbols and sounds, abiding in that meditative stability, one enters into the symbols and sounds associated with all meditative stabilities. This is the meditative stability named entrance to symbols and sounds. If you ask what is (94) the meditative stability named devoid of vocalic syllables, abiding in that meditative stability, one discerns that all meditative stabilities are devoid of syllables. This is the meditative stability named devoid of vocalic syllables. If you ask what is (95) the meditative stability named burning lamp, abiding in that meditative stability, one illuminates, heats, and bedazzles all meditative stabilities with splendor. This is the meditative stability named burning lamp. If you ask what is (96) the meditative stability named purification of defining characteristics, abiding in that meditative stability, one purifies the defining characteristics of all meditative stabilities. This is the meditative stability named purification of defining characteristics. If you ask what is (97) the meditative stability named nondistinguished, abiding in that meditative stability, one observes that all meditative stabilities are manifestly nonapprehensible. [F.231.b] This is the meditative stability named nondistinguished. If you ask what is (98) the meditative stability named endowed with all finest aspects, abiding in that meditative stability, one becomes endowed with all the finest aspects of all meditative stabilities. This is the meditative stability named endowed with all finest aspects. If you ask what is (99) the meditative stability named absence of joy with respect to all happiness and suffering, abiding in that meditative stability, one does not observe happiness or suffering with respect to any meditative stabilities. This is the meditative stability named absence of joy with respect to all happiness and suffering. {Dt.203} If you ask what is (100) the meditative stability named inexhaustible cornucopia, abiding in that meditative stability, one does not observe that any meditative stabilities are exhaustible. This is the meditative stability named inexhaustible cornucopia. If you ask what is (101) the meditative stability named dhāraṇī intelligence, abiding in that meditative stability, one apprehends all modes of dhāraṇī. This is the meditative stability named dhāraṇī intelligence. If you ask what is (102) the meditative stability named complete elimination of right and wrong, abiding in that meditative stability, one does not observe any meditative stabilities in terms of right and wrong. This is the meditative stability named complete elimination of right and wrong. If you ask what is (103) the meditative stability named calming of all deviations and obstacles, abiding in that meditative stability, one does not observe deviations or obstacles with respect to any meditative stabilities. This is the meditative stability named calming of all deviations and obstacles. If you ask what is (104) the meditative stability named absence of disharmony, abiding in that meditative stability, [F.232.a] one does not observe harmony or disharmony with respect to any meditative stabilities. This is the meditative stability named absence of disharmony. If you ask what is (105) the meditative stability named taintless light, abiding in that meditative stability, one does not apprehend the circle of light associated with any meditative stabilities. This is the meditative stability named taintless light. If you ask what is (106) the meditative stability named endowed with the essence, abiding in that meditative stability, one does not observe the essence of any meditative stabilities. This is the meditative stability named endowed with the essence. If you ask what is (107) the meditative stability named taintless light of the full moon, abiding in that meditative stability, one fully develops all meditative stabilities, like the disk of the full moon. This is the meditative stability named taintless light of the full moon. If you ask what is (108) the meditative stability named lightning light, abiding in that meditative stability, one illuminates the realms of beings with pure and radiant light, and dispels the torments of darkest ignorance. This is the meditative stability named lightning light. If you ask what is (109) the meditative stability named great ornament, abiding in that meditative stability, one becomes endowed with the great ornament of all meditative stabilities. This is the meditative stability named great ornament. If you ask what is (110) the meditative stability named illuminator of all worlds, abiding in that meditative stability, one illuminates all meditative stabilities. This is the meditative stability named illuminator of all worlds. If you ask what is (111) the meditative stability named sameness of meditative stability, abiding in that meditative stability, one does not apprehend agitation in any meditative stability, nor does one apprehend one-pointedness. This is the meditative stability named sameness of meditative stability. [F.232.b] If you ask what is (112) the meditative stability named taintless principle devoid of impurities, abiding in that meditative stability, one understands in sameness all meditative stabilities and phenomena that are tainted and those that are untainted. This is the meditative stability named taintless principle devoid of impurities. If you ask what is (113) the meditative stability named convergence in nonaffliction, abiding in that meditative stability, all one’s meditative stabilities become free from mental afflictions. This is the meditative stability named convergence in nonaffliction. If you ask what is (114) the meditative stability named convergence of all mental afflictions in nonaffliction, abiding in that meditative stability, one acquires the convergence of all mental afflictions in nonaffliction. This is the meditative stability named convergence of all mental afflictions in nonaffliction. If you ask what is (115) the meditative stability named engaging in remaining without an objective support, abiding in that meditative stability, one does not apprehend the basis of any meditative stabilities. This is the meditative stability named engaging in remaining without an objective support. If you ask what is (116) the meditative stability named abiding in the real nature without mentation, abiding in that meditative stability, one is not diverted from the real nature of all meditative stabilities. This is the meditative stability named abiding in the real nature without mentation. If you ask what is (117) the meditative stability named dispelling the misery of corporeality, abiding in that meditative stability, one does not apprehend corporeality with respect to any meditative stability. This is the meditative stability named dispelling the misery of corporeality. If you ask what is (118) the meditative stability named obliterating defects of speech, transforming them as if into space, abiding in that meditative stability, [F.233.a] one does not apprehend verbal actions with respect to any meditative stabilities. This is the meditative stability named obliterating defects of speech, transforming them as if into space. If you ask what is (119) the meditative stability named unattached, liberated, and uncovered like space, abiding in that meditative stability, one acquires the state in which all phenomena are unattached, liberated, and uncovered like space. This is the meditative stability named unattached, liberated, and uncovered like space.

“This, Subhūti, is the Great Vehicle of bodhisattva great beings who practice the perfection of wisdom.”