Chapter 8

8.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva ?”

8.2The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8.34Subhūti then asked, “Blessed Lord, the nonarising of what is without any basis? The nonceasing of what is without any basis? The nondefilement and the nonpurification of what is without any basis? The nonconditioning of what is without any basis? The nonorigination of what is without any basis? The nonapprehensibility of what is without any basis?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8.81“Blessed Lord, what are the supramundane phenomena?”

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

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

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

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

8.85“Blessed Lord, what are the contaminated phenomena ?”

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

8.86“Blessed Lord, what are the uncontaminated phenomena ?”

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

8.87“Blessed Lord, what are the conditioned phenomena?”

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

8.88“Blessed Lord, what are the unconditioned phenomena?”

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

8.89“Blessed Lord, what are the common phenomena?”

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

8.90“Blessed Lord, what are the uncommon phenomena?”

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

8.91“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.”

8.92Then Venerable Subhūti asked the Blessed One, “Blessed Lord, why, when you say ‘bodhisattva great beings,’ do you call bodhisattvas ‘great beings’?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8.111Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”

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

8.112Śāradvatīputra then explained, “Blessed Lord, although bodhisattva great beings teach the Dharma to beings in order that they might abandon the view of the self; might abandon the view of a being; might abandon the view of a life form; might abandon the view of a person ; might abandon the view of a life ; might abandon the view of an individual ; might abandon the view of one born of Manu; might abandon the view of a child of Manu; might abandon the view of an agent; might abandon the view of an instigator of an agent; might abandon the view of a motivator; might abandon the view of an inciter; might abandon the view of an experiencer; might abandon the view of an instigator of an experiencer; might abandon the view of a knower; and might abandon the view of a viewer; might abandon the nihilist view and might abandon the eternalist view; might abandon the view of existence and might abandon the view of nonexistence; might abandon the view of aggregates, might abandon the view of sensory elements, and might abandon the view of sense fields; might abandon the view of dependent origination; might abandon the view of the truths; might abandon the view of the perfections; might abandon the view of emptiness; might abandon the view of the applications of mindfulness, might abandon the view of the correct exertions, might abandon the view of the supports for miraculous ability, might abandon the view of the faculties , [F.70.b] might abandon the view of the powers, might abandon the view of the branches of enlightenment, and might abandon the view of the noble eightfold path; might abandon the view of the truths of the noble ones; might abandon the view of the meditative concentrations, might abandon the view of the immeasurable attitudes, might abandon the view of the formless absorptions, might abandon the view of the liberations, and might abandon the view of the serial steps of meditative absorption; might abandon the view of the emptiness, signlessness, and wishlessness gateways to liberation; might abandon the view of the extrasensory powers; might abandon the view of the meditative stabilities and might abandon the view of the dhāraṇī gateways; might abandon the view of the powers of the tathāgatas, might abandon the view of the fearlessnesses, might abandon the view of the kinds of exact knowledge, might abandon the view of great loving kindness, might abandon the view of great compassion, and might abandon the view of the distinct qualities of the buddhas; might abandon the view of beings to be matured; might abandon the view of buddhafields to be refined; might abandon the view of enlightenment; might abandon the view of the Buddha, might abandon the view of the Dharma, and might abandon the view of the Saṅgha; might abandon the view of the turning of the wheel of the Dharma; and, although they teach the Dharma to beings in order that they might abandon the view of the attainment of final nirvāṇa, they do so by way of not apprehending anything. This is why bodhisattvas are called great beings.”

8.113Then the venerable Subhūti asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would bodhisattva great beings have a view [F.71.a] concerning physical forms, have a view concerning feelings, have a view concerning perceptions, have a view concerning formative predispositions, and have a view concerning consciousness; have a view concerning the eyes, have a view concerning the ears, have a view concerning the nose, have a view concerning the tongue, have a view concerning the body, and have a view concerning the mental faculty; have a view concerning sights, have a view concerning sounds, have a view concerning odors, have a view concerning tastes, have a view concerning tangibles, and have a view concerning mental phenomena; have a view concerning visual consciousness, have a view concerning auditory consciousness, have a view concerning olfactory consciousness, have a view concerning gustatory consciousness, have a view concerning tactile consciousness, and have a view concerning mental consciousness; have a view concerning visually compounded sensory contact, have a view concerning aurally compounded sensory contact, have a view concerning nasally compounded sensory contact, have a view concerning lingually compounded sensory contact, have a view concerning corporeally compounded sensory contact, and have a view concerning mentally compounded sensory contact; have a view concerning feelings conditioned by visually compounded sensory contact, have a view concerning feelings conditioned by aurally compounded sensory contact, have a view concerning feelings conditioned by nasally compounded sensory contact, have a view concerning feelings conditioned by lingually compounded sensory contact, have a view concerning feelings conditioned by corporeally compounded sensory contact, and have a view concerning feelings conditioned by mentally compounded sensory contact; have a view concerning the earth element, have a view concerning the water element, have a view concerning the fire element, have a view concerning the wind element, have a view concerning [F.71.b] the space element, and have a view concerning the consciousness element; have a view concerning ignorance, have a view concerning formative predispositions, have a view concerning consciousness, have a view concerning name and form, have a view concerning the six sense fields, have a view concerning sensory contact, have a view concerning sensation, have a view concerning craving, have a view concerning grasping, have a view concerning the rebirth process, have a view concerning birth , and have a view concerning aging and death; have a view concerning the perfection of generosity, have a view concerning the perfection of ethical discipline, have a view concerning the perfection of tolerance, have a view concerning the perfection of perseverance, have a view concerning the perfection of meditative concentration, and have a view concerning the perfection of wisdom; have a view concerning the emptiness of internal phenomena, have a view concerning the emptiness of external phenomena, have a view concerning the emptiness of external and internal phenomena, have a view concerning the emptiness of emptiness, have a view concerning the emptiness of great extent, have a view concerning the emptiness of ultimate reality, have a view concerning the emptiness of conditioned phenomena, have a view concerning the emptiness of unconditioned phenomena, have a view concerning the emptiness of the unlimited, have a view concerning the emptiness of that which has neither beginning nor end, have a view concerning the emptiness of nonexclusion, have a view concerning the emptiness of inherent nature, have a view concerning the emptiness of all phenomena, have a view concerning the emptiness of intrinsic defining characteristics, have a view concerning the emptiness of that which cannot be apprehended, have a view concerning the emptiness of nonentities, have a view concerning the emptiness of essential nature, and have a view concerning [F.72.a] the emptiness of an essential nature of nonentities; have a view concerning the applications of mindfulness, have a view concerning the correct exertions, have a view concerning the supports for miraculous ability, have a view concerning the faculties , have a view concerning the powers, have a view concerning the branches of enlightenment, and have a view concerning the noble eightfold path; have a view concerning the truths of the noble ones; have a view concerning the meditative concentrations, have a view concerning the immeasurable attitudes, have a view concerning the formless absorptions, have a view concerning the liberations, and have a view concerning the serial steps of meditative absorption; have a view concerning the emptiness, signlessness, and wishlessness gateways to liberation; have a view concerning the extrasensory powers; have a view concerning the meditative stabilities and have a view concerning the dhāraṇī gateways; have a view concerning the powers of the tathāgatas, have a view concerning the fearlessnesses, have a view concerning the kinds of exact knowledge, have a view concerning great loving kindness, have a view concerning great compassion, and have a view concerning the distinct qualities of the buddhas; have a view concerning the beings to be matured; have a view concerning the buddhafields to be refined; have a view concerning enlightenment; have a view concerning the Buddha, have a view concerning the Dharma, and have a view concerning the Saṅgha; have a view concerning the turning of the wheel of the Dharma; and have a view concerning the attainment of final nirvāṇa?”

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

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

8.116Then the venerable Subhūti said to the Blessed One, “Blessed Lord, I too am inspired to say why a bodhisattva is called a great being.”

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

8.117Subhūti then explained, “Blessed Lord, they are without attachment even to such a mind as the mind set on enlightenment that is equal to the unequaled and is not shared in common with any śrāvakas or pratyekabuddhas. It is for that reason bodhisattvas are called great beings. If you ask why, it is because the mind set on omniscience is free from contaminants and not part of the three realms. So, owing to its emptiness of inherent nature, they are not attached even to that mind‍—that mind set on omniscience that is free from contaminants and that is not part of the three realms. That is why bodhisattvas are reckoned to be great beings.”

8.118Then 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?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8.165Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”

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

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

8.167Then the venerable Śāradvatīputra asked the venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, to what extent are bodhisattva great beings said to have ‘donned the great armor’?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8.219Śāradvatīputra then asked, “Venerable [F.101.a] Pūrṇa, to what extent is it said that bodhisattva great beings ‘have entered upon the Great Vehicle,’ and what is the Great Vehicle of the bodhisattva great beings?”

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

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

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

8.223“While they practice the perfection of tolerance, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, [F.103.b] and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, [F.104.a] within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of tolerance of bodhisattva great beings.

8.224“While they practice the perfection of perseverance, they achieve and then maintain [F.104.b] the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. [F.105.a] They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, [F.105.b] absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of perseverance of bodhisattva great beings.

8.225“While they practice the perfection of meditative concentration, they achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, [F.106.a] remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, [F.106.b] they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of meditative concentration of bodhisattva great beings.

8.226“While they practice the perfection of wisdom, they achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence, which is to say, a mind that has become single-pointed, they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness [F.107.a] they achieve and maintain the fourth meditative concentration without bliss and suffering. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity, by way of not apprehending anything, that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ [F.107.b] Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative concentration of bodhisattva great beings, and once the bodhisattva great beings, absorbed in these meditative concentrations, these immeasurable attitudes, and these formless states, via the aspects, tokens, and signs of space, have arisen from them they dedicate the merit to all-aspect omniscience. This is the perfection of wisdom of bodhisattva great beings.

8.227“It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to ‘have entered upon the Great Vehicle.’

8.228“Moreover, Venerable Śāradvatīputra, bodhisattva great beings permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with a compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, [F.108.a] without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of the realm of space, with a mind endowed with an equanimity that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it.

8.229“They achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ [F.108.b] On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the fourth meditative concentration without bliss and suffering.

8.230“Having completely transcended the perception of physical forms so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all, they achieve and maintain the sphere of neither perception nor nonperception by way of not apprehending anything. This is the meditative stability of bodhisattva great beings.

8.231“Moreover, bodhisattva great beings, with their minds directed toward all-aspect omniscience, 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, their defects, and the release from them. This is the perfection of generosity of bodhisattva great beings.

8.232“Once bodhisattva great beings, with their attentions directed toward all-aspect omniscience, [F.109.a] are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, even when they arise from them they do not allow an opportunity for the development of any other śrāvaka or pratyekabuddha setting of the mind. This is the unblemished perfection of ethical discipline of bodhisattva great beings.

8.233“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, dwell in these meditative concentrations, immeasurable attitudes, and formless absorptions, they think, ‘I will teach the Dharma in order that the afflicted mental states of all beings might be ended.’ This enduring, appreciating, scrutinizing, contemplating, and comprehending of thinking and paying attention like that is the perfection of tolerance of bodhisattva great beings.

8.234“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, dwell in these meditative concentrations, immeasurable attitudes, and formless absorptions, their perseverance for the welfare of all beings and all-aspect omniscience does not decline. This is the perfection of perseverance of bodhisattva great beings.

8.235“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, become absorbed in, and also when they arise from, these meditative concentrations, liberations, meditative stabilities, and absorptions, they do not descend to the levels of the śrāvakas or pratyekabuddhas. This is the perfection of meditative concentration [F.109.b] of bodhisattva great beings.

8.236“Even while bodhisattva great beings, with their attention directed toward all-aspect omniscience, definitively discern these branches of the first meditative concentration, branches of the second meditative concentration, branches of the third meditative concentration, and branches of the fourth meditative concentration; loving kindness, compassion, empathetic joy, and equanimity; the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception through the impermanence aspect, through the suffering aspect, through the selflessness aspect, through the peaceful aspect, through the emptiness aspect, through the signlessness aspect, and through the wishlessness aspect, 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 of bodhisattva great beings. Venerable Śāradvatīputra, this is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom.

8.237“Moreover, Venerable Śāradvatīputra, regarding the Great Vehicle of bodhisattva great beings, they cultivate in all respects the four applications of mindfulness, they cultivate in all respects the four correct exertions, they cultivate in all respects the four supports for miraculous abilities, they cultivate in all respects the five faculties, they cultivate in all respects the five powers, they cultivate in all respects the seven branches of enlightenment, and they cultivate in all respects the noble eightfold path; they cultivate in all respects the truths of the noble ones, [F.110.a] they cultivate in all respects the meditative concentrations, they cultivate in all respects the immeasurable attitudes, they cultivate in all respects the formless absorptions, they cultivate in all respects the liberations, they cultivate in all respects the serial steps of meditative absorption, they cultivate in all respects the emptiness, signlessness, and wishlessness gateways to liberation, they cultivate in all respects the extrasensory powers, they cultivate in all respects the meditative stabilities, and they cultivate in all respects the dhāraṇī gateways; they cultivate in all respects the powers of the tathāgatas, they cultivate in all respects the fearlessnesses, they cultivate in all respects the kinds of exact knowledge, they cultivate in all respects great loving kindness, they cultivate in all respects great compassion, and they cultivate in all respects the distinct qualities of the buddhas; and they cultivate in all respects knowledge of all the dharmas, they cultivate in all respects knowledge of the aspects of the path, and they cultivate in all respects all-aspect omniscience. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

8.238“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative stability of loving kindness and apply themselves diligently to it, thinking, ‘I should save all beings.’ They become absorbed in the meditative stability of compassion and feel compassion and empathy for beings. They become absorbed [F.110.b] in the meditative stability of empathetic joy and bring beings to mind with the thought, ‘I should liberate all beings.’ They become absorbed in the meditative stability of equanimity and apply themselves diligently to the cessation of the contaminants of beings. This is the perfection of generosity of bodhisattva great beings who practice the immeasurable attitudes.

8.239“When bodhisattva great beings are absorbed in, and also when they arise from, the aspects, tokens, and signs of these meditative concentrations and immeasurable attitudes, 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 of bodhisattva great beings who practice the immeasurable attitudes.

8.240“Once bodhisattva great beings dwell in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, without mixing them up, 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.

8.241“Once bodhisattva great beings, with their minds set on and directed to all-aspect omniscience, act without giving up the attempt to abandon nonvirtuous actions and excel in virtuous actions, this is the perfection of perseverance of bodhisattva great beings who practice the immeasurable attitudes.

8.242“Once bodhisattva great beings are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, [F.111.a] but are not subject to rebirth on account of these meditative concentrations, immeasurable attitudes, and formless absorptions, and do not relish them and are not captivated by them, this is the perfection of meditative concentration of bodhisattva great beings who practice the immeasurable attitudes.

8.243“When bodhisattva great beings, with their attention directed toward all-aspect omniscience, are absorbed in, and arise from, those meditative concentrations, immeasurable attitudes, and formless absorptions, they definitively discern them through the impermanence aspect, through the suffering aspect, through the selflessness aspect, through the peaceful aspect, through the emptiness aspect, through the signlessness aspect, and through the wishlessness aspect, and yet they do not enter either into the maturity of the śrāvakas or the pratyekabuddhas. This is the perfection of wisdom of bodhisattva great beings who practice the immeasurable attitudes. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

8.244“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; to understand the emptiness of external phenomena, but in a manner that does not apprehend anything; to understand the emptiness of external and internal phenomena, but in a manner that does not apprehend anything; to understand the emptiness of emptiness, but in a manner that does not apprehend anything; to understand the emptiness of great extent, but in a manner that does not apprehend anything; to understand the emptiness of ultimate reality, but in a manner that does not apprehend anything; to understand the emptiness of conditioned phenomena, but in a manner that does not apprehend anything; to understand the emptiness of unconditioned phenomena, but in a manner that does not apprehend anything; [F.111.b] to understand the emptiness of the unlimited, but in a manner that does not apprehend anything; to understand the emptiness of that which has neither beginning nor end, but in a manner that does not apprehend anything; to understand the emptiness of nonexclusion, but in a manner that does not apprehend anything; to understand the emptiness of inherent nature, but in a manner that does not apprehend anything; to understand the emptiness of all phenomena, but in a manner that does not apprehend anything; to understand the emptiness of intrinsic defining characteristics, but in a manner that does not apprehend anything; to understand the emptiness of that which cannot be apprehended, but in a manner that does not apprehend anything; to understand the emptiness of nonentities, but in a manner that does not apprehend anything; to understand the emptiness of essential nature, but in a manner that does not apprehend anything; and to understand the emptiness of an essential nature of nonentities but in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

8.245“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.

8.246“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is not to engage in understanding anything as ‘permanent,’ not to engage in understanding anything as ‘impermanent,’ not to engage in understanding anything as ‘happiness,’ not to engage in understanding anything as ‘suffering,’ not to engage in understanding anything as ‘self’ and not to engage in understanding anything as ‘nonself,’ not to engage in understanding anything as ‘pleasant’ and not to engage in understanding anything as ‘unpleasant,’ not to engage in understanding anything as ‘empty’ and not to engage in understanding anything as ‘not empty,’ not to engage in understanding anything as ‘having a sign’ and not to engage [F.112.a] in understanding anything as ‘signless,’ and not to engage in understanding anything as ‘with wishes’ and not to engage in understanding anything as ‘wishless.’ This, Venerable Śāradvatīputra, in a manner that does not apprehend anything, is the Great Vehicle of bodhisattva great beings.

8.247“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not engage with past time, the understanding that does not engage with future time, and the understanding that does not cause engagement with present time, but, by way of not apprehending past, future, or present time, in it there is not even not understanding past, future, or present time. This, Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.

8.248“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not cause engagement with the realm of desire, and is the understanding that does not cause engagement with the world systems of form and formlessness, yet is not even not understanding the three world systems of desire, form, and formlessness. This, too, Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.

8.249“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is the understanding that does not cause engagement with mundane phenomena, and is the understanding that does not cause engagement with supramundane, contaminated or uncontaminated , or conditioned or unconditioned phenomena, yet is not even not knowing mundane and supramundane phenomena and is not even not knowing contaminated or uncontaminated , or conditioned or unconditioned phenomena. This, too Venerable Śāradvatīputra, by way of not apprehending it, is the Great Vehicle of bodhisattva great beings.”

8.250“Venerable Pūrṇa, to what extent is it said that bodhisattva great beings [F.112.b] ‘are mounted upon the Great Vehicle’?”

8.251“Venerable Śāradvatīputra,” replied Pūrṇa, “here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of generosity, but they do not apprehend gifts, they do not apprehend the perfection of generosity, they do not apprehend the bodhisattvas, they do not apprehend the recipients, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of generosity.’

8.252“Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of ethical discipline, but they do not apprehend ethical discipline, they do not apprehend the perfection of ethical discipline, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of ethical discipline.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of tolerance, but they do not apprehend tolerance, they do not apprehend the perfection of tolerance, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of tolerance.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of perseverance, [F.113.a] but they do not apprehend perseverance, they do not apprehend the perfection of perseverance, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of perseverance.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of meditative concentration, but they do not apprehend meditative concentration, they do not apprehend the perfection of meditative concentration, they do not apprehend the bodhisattvas, nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of meditative concentration.’ Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom, they are also mounted on the perfection of wisdom, but they do not apprehend virtuous phenomena; they do not apprehend nonvirtuous, mundane, supramundane, conditioned, unconditioned, contaminated , or uncontaminated phenomena ; they do not apprehend the perfection of wisdom; they do not apprehend the bodhisattvas; nor do they apprehend paying attention. It is in this way, by way of not apprehending anything, that bodhisattva great beings are said to be ‘mounted on the perfection of wisdom.’

8.253“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, [F.113.b] with an undivided attention directed toward all-aspect omniscience, meditate on the emptiness of internal phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of external phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of external and internal phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of emptiness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of great extent in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of ultimate reality in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of conditioned phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of unconditioned phenomena in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of the unlimited in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of that which has neither beginning nor end in order to cultivate [F.114.a] meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of nonexclusion in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of inherent nature in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of intrinsic defining characteristics in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of that which cannot be apprehended in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of nonentities in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of essential nature in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the emptiness of an essential nature of nonentities in order to cultivate meditation, and do so by way of not apprehending anything.

8.254“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, with an undivided attention directed toward all-aspect omniscience, [F.114.b] meditate on the four applications of mindfulness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four correct exertions in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four supports for miraculous ability in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the five faculties in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the five powers in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the seven branches of enlightenment in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the noble eightfold path in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four truths of the noble ones in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four meditative concentrations in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four immeasurable attitudes in order to cultivate meditation, and do so by way of not apprehending anything; [F.115.a] with an undivided attention directed toward all-aspect omniscience meditate on the four formless absorptions in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the eight liberations in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the nine serial steps of meditative absorption in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on emptiness, signlessness, and wishlessness in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the extrasensory powers in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the meditative stabilities in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the dhāraṇī gateways in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the ten powers of the tathāgatas in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four fearlessnesses in order to [F.115.b] cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on the four kinds of exact knowledge in order to cultivate meditation, and do so by way of not apprehending anything; with an undivided attention directed toward all-aspect omniscience meditate on great compassion in order to cultivate meditation, and do so by way of not apprehending anything; and with an undivided attention directed toward all-aspect omniscience meditate on the eighteen distinct qualities of the buddhas in order to cultivate meditation, and do so by way of not apprehending anything. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’

8.255“Moreover, Venerable Śāradvatīputra, bodhisattva great beings understand that because bodhisattvas cannot be found, this ‘bodhisattva’ is a mere conventional term. They understand that because physical forms cannot be found, this ‘physical forms’ is a mere name; because feelings cannot be found, this ‘feelings’ is a mere name; because perceptions cannot be found, this ‘perceptions’ is a mere name; because formative predispositions cannot be found, this ‘formative predispositions’ is a mere name; and because consciousness cannot be found, this ‘consciousness’ is a mere name.

8.256“Because the eyes cannot be found, this ‘eyes’ is a mere name; because the ears cannot be found, this ‘ears’ is a mere name; because the nose cannot be found, this ‘nose’ is a mere name; because the tongue cannot be found, this ‘tongue’ [F.116.a] is a mere name; because the body cannot be found, this ‘body’ is a mere name; and because the mental faculty cannot be found, this ‘mental faculty’ is a mere name. Because sights cannot be found, this ‘sights’ is a mere name; because sounds cannot be found, this ‘sights’ is a mere name; because odors cannot be found, this ‘odors’ is a mere name; because tastes cannot be found, this ‘tastes’ is a mere name; because tangibles cannot be found, this ‘tangibles’ is a mere name; and because mental phenomena cannot be found, this ‘mental phenomena’ is a mere name. Because visual consciousness cannot be found, this ‘visual consciousness’ is a mere name; because auditory consciousness cannot be found, this ‘auditory consciousness’ is a mere name; because olfactory consciousness cannot be found, this ‘olfactory consciousness’ is a mere name; because gustatory consciousness cannot be found, this ‘gustatory consciousness’ is a mere name; because tactile consciousness cannot be found, this ‘tactile consciousness’ is a mere name; and because mental consciousness cannot be found, this ‘mental consciousness’ is a mere name. Because visually compounded sensory contact cannot be found, this ‘visually compounded sensory contact’ is a mere name; because aurally compounded sensory contact cannot be found, this ‘aurally compounded sensory contact’ is a mere name; because nasally compounded sensory contact cannot be found, this ‘nasally compounded sensory contact’ [F.116.b] is a mere name; because lingually compounded sensory contact cannot be found, this ‘lingually compounded sensory contact’ is a mere name; because corporeally compounded sensory contact cannot be found, this ‘corporeally compounded sensory contact’ is a mere name; and because mentally compounded sensory contact cannot be found, this ‘mentally compounded sensory contact’ is a mere name. Because feelings conditioned by visually compounded sensory contact cannot be found, this ‘feelings conditioned by visually compounded sensory contact’ is a mere name; because feelings conditioned by aurally compounded sensory contact cannot be found, this ‘feelings conditioned by aurally compounded sensory contact’ is a mere name; because feelings conditioned by nasally compounded sensory contact cannot be found, this ‘feelings conditioned by nasally compounded sensory contact’ is a mere name; because feelings conditioned by lingually compounded sensory contact cannot be found, this ‘feelings conditioned by lingually compounded sensory contact’ is a mere name; because feelings conditioned by corporeally compounded sensory contact cannot be found, this ‘feelings conditioned by corporeally compounded sensory contact’ is a mere name; and because feelings conditioned by mentally compounded sensory contact cannot be found, this ‘feelings conditioned by mentally compounded sensory contact’ is a mere name.

8.257“Because the earth element cannot be found, this ‘earth element’ is a mere name; because the water element cannot be found, this ‘water element’ is a mere name; because the fire element cannot be found, this ‘fire element’ is a mere name; because the wind element cannot be found, this ‘wind element’ is a mere name; because the space element cannot be found, this ‘space [F.117.a] element’ is a mere name; and because the consciousness element cannot be found, this ‘consciousness element’ is a mere name.

8.258“Because ignorance cannot be found, this ‘ignorance’ is a mere name; because formative predispositions cannot be found, this ‘formative predispositions’ is a mere name; because consciousness cannot be found, this ‘consciousness’ is a mere name; because name and form cannot be found, this ‘name and form’ is a mere name; because the six sense fields cannot be found, this ‘six sense fields’ is a mere name; because sensory contact cannot be found, this ‘sensory contact’ is a mere name; because sensation cannot be found, this ‘sensation’ is a mere name; because craving cannot be found, this ‘craving’ is a mere name; because grasping cannot be found, this ‘grasping’ is a mere name; because the rebirth process cannot be found, this ‘rebirth process’ is a mere name; because birth cannot be found, this ‘ birth ’ is a mere name; and because aging and death cannot be found, this ‘aging and death’ is a mere name.

8.259“Because the perfection of generosity cannot be found, this ‘perfection of generosity’ is a mere name; because the perfection of ethical discipline cannot be found, this ‘perfection of ethical discipline’ is a mere name; because the perfection of tolerance cannot be found, this ‘perfection of tolerance’ is a mere name; because the perfection of perseverance cannot be found, this ‘perfection of perseverance’ [F.117.b] is a mere name; because the perfection of meditative concentration cannot be found, this ‘perfection of meditative concentration’ is a mere name; and because the perfection of wisdom cannot be found, this ‘perfection of wisdom’ is a mere name.

8.260“Because the emptiness of internal phenomena cannot be found, this ‘emptiness of internal phenomena’ is a mere name; because the emptiness of external phenomena cannot be found, this ‘emptiness of external phenomena’ is a mere name; because the emptiness of external and internal phenomena cannot be found, this ‘emptiness of external and internal phenomena’ is a mere name; because the emptiness of emptiness cannot be found, this ‘emptiness of emptiness’ is a mere name; because the emptiness of great extent cannot be found, this ‘emptiness of great extent’ is a mere name; because the emptiness of ultimate reality cannot be found, this ‘emptiness of ultimate reality’ is a mere name; because the emptiness of conditioned phenomena cannot be found, this ‘emptiness of conditioned phenomena’ is a mere name; because the emptiness of unconditioned phenomena cannot be found, this ‘emptiness of unconditioned phenomena’ is a mere name; because the emptiness of the unlimited cannot be found, this ‘emptiness of the unlimited’ is a mere name; because the emptiness of that which has neither beginning nor end cannot be found, this ‘emptiness of that which has neither beginning nor end’ is a mere name; because the emptiness of nonexclusion’ cannot be found, this ‘emptiness of nonexclusion’ is a mere name; because the emptiness of inherent nature cannot be found, this ‘emptiness of inherent nature’ is a mere name; because the emptiness of all phenomena cannot be found, [F.118.a] this ‘emptiness of all phenomena’ is a mere name; because the emptiness of intrinsic defining characteristics cannot be found, this ‘emptiness of intrinsic defining characteristics’ is a mere name; because the emptiness of nonentities cannot be found, this ‘emptiness of nonentities’ is a mere name; because the emptiness of essential nature cannot be found, this ‘emptiness of essential nature’ is a mere name; and because the emptiness of an essential nature of nonentities cannot be found, this ‘emptiness of an essential nature of nonentities’ is a mere name.

8.261“Because the applications of mindfulness cannot be found, this ‘four applications of mindfulness’ is a mere name; because the correct exertions cannot be found, this ‘four correct exertions’ is a mere name; because the supports for miraculous ability cannot be found, this ‘four supports for miraculous ability’ is a mere name; because the faculties cannot be found, this ‘five faculties’ is a mere name; because the powers cannot be found, this ‘five powers’ is a mere name; because the branches of enlightenment cannot be found, this ‘seven branches of enlightenment’ is a mere name; and because the path cannot be found, this ‘noble eightfold path’ is a mere name.

8.262“Because the truths of the noble ones cannot be found, this ‘four truths of the noble ones’ is a mere name; because the meditative concentrations cannot be found, [F.118.b] this ‘four meditative concentrations’ is a mere name; because the immeasurable attitudes cannot be found, this ‘four immeasurable attitudes’ is a mere name; because the formless absorptions cannot be found, this ‘four formless absorptions’ is a mere name; because the liberations cannot be found, this ‘eight liberations’ is a mere name; because the serial steps of meditative absorption cannot be found, this ‘nine serial steps of meditative absorption’ is a mere name; and because the emptiness, signlessness, and wishlessness gateways to liberation cannot be found, this ‘emptiness, signlessness, and wishlessness gateways to liberation’ is a mere name.

8.263“Because the extrasensory powers cannot be found, this ‘extrasensory powers’ is a mere name; because the meditative stabilities cannot be found, this ‘meditative stabilities’ is a mere name; and because the dhāraṇī gateways cannot be found, this ‘dhāraṇī gateways’ is a mere name; because the powers of the tathāgatas cannot be found, this ‘ten powers of the tathāgatas’ is a mere name; because the fearlessnesses cannot be found, this ‘four fearlessnesses’ is a mere name; because the kinds of exact knowledge cannot be found, this ‘four kinds of exact knowledge’ is a mere name; because great compassion cannot be found, this ‘great compassion’ is a mere name; and because the distinct qualities of the buddhas cannot be found, [F.119.a] this ‘eighteen distinct qualities of the buddhas’ is a mere name.

8.264“Because the real nature cannot be found, this ‘real nature’ is a mere name; because the unmistaken nature cannot be found, this ‘unmistaken real nature’ is a mere name; because the one and only nature cannot be found, this ‘one and only real nature’ is a mere name; because the reality of phenomena cannot be found, this ‘reality of phenomena’ is a mere name; because the realm of phenomena cannot be found, this ‘realm of phenomena’ is a mere name; because the abiding nature of phenomena cannot be found, this ‘abiding nature of phenomena’ is a mere name; because the maturity of phenomena cannot be found, this ‘maturity of phenomena’ is a mere name; because the very limit of reality cannot be found, this ‘very limit of reality’ is a mere name; because enlightenment cannot be found, this ‘enlightenment’ is a mere name; and because the buddhas cannot be found, this ‘buddhas’ is a mere name. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’ [B9]

8.265“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, commencing from the time when they first set their mind on enlightenment until they are seated at the site of enlightenment, perfect all the extrasensory powers and bring beings to maturity. [F.119.b] In order to serve, respect, honor, and worship the lord buddhas by the appropriate means of worshiping and serving them, they proceed from buddhafield to buddhafield. They listen to just this doctrine of this Bodhisattva Vehicle, in the presence of those lord buddhas. Having mounted on this Bodhisattva Vehicle, they proceed from buddhafield to buddhafield. They refine a buddhafield 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 knowledge of one with all-aspect omniscience, they will never be separated from that vehicle. And having attained the knowledge of one with all-aspect omniscience, they also turn the wheel of the Dharma that cannot be turned by any śrāvakas or pratyekabuddhas, or by anyone in the world with its gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans.

8.266“Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, [F.120.a] the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on [F.120.b] the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, [F.121.a] and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience [F.121.b] turns the wheel of the Dharma.’ It is in this way, venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’ ”

8.267Then Venerable Subhūti inquired of the Blessed One, “Blessed Lord, you say ‘they have donned great armor, they have donned the great armor.’ What, Blessed Lord, is the extent of the great armor that bodhisattva great beings have donned?”

8.268The Blessed One then said to the venerable Subhūti, “Subhūti, here bodhisattva great beings, having donned the great armor of the Great Vehicle‍—that is, having donned the armor of the perfection of generosity, having donned armor of the perfection of ethical discipline, having donned the armor of the perfection of tolerance, having donned the armor of the perfection of perseverance, having donned the armor of the perfection of meditative concentration, and having donned the armor of the perfection of wisdom; having donned the armor of the emptiness of internal phenomena, having donned the armor of the emptiness of external phenomena, having donned the armor of the emptiness of external and internal phenomena, having donned the armor of the emptiness of emptiness, having donned the armor of the emptiness of great extent, having donned the armor of the emptiness of ultimate reality, having donned the armor of the emptiness of conditioned phenomena, having donned the armor of the emptiness of unconditioned phenomena, having donned the armor of the emptiness of the unlimited, having donned the armor of the emptiness of that which has neither beginning nor end, having donned the armor of the emptiness of nonexclusion, having donned the armor of the emptiness of inherent nature, having donned the armor of the emptiness of all phenomena, having donned the armor of the emptiness of intrinsic defining characteristics, having donned the armor of the emptiness of that which cannot be apprehended, having donned the armor of the emptiness of nonentities, having donned the armor of the emptiness of essential nature, and having donned the armor of the emptiness of an essential nature of [F.122.a] nonentities; having donned the armor of the applications of mindfulness, having donned the armor of the correct exertions, having donned the armor of the supports for miraculous ability, having donned the armor of the faculties , having donned the armor of the powers, having donned the armor of the branches of enlightenment, and having donned the armor of the noble eightfold path; having donned the armor of the four truths of the noble ones, having donned the armor of the meditative concentrations, having donned the armor of the immeasurable attitudes, having donned the armor of the formless absorptions, having donned the armor of the liberations, having donned the armor of the serial steps of meditative absorption, having donned the armor of the emptiness, signlessness, and wishlessness gateways to liberation, having donned the armor of the extrasensory powers, having donned the armor of the meditative stabilities, and having donned the armor of the dhāraṇī gateways; having donned the armor of the powers of the tathāgatas, having donned the armor of the fearlessnesses, having donned the armor of the kinds of exact knowledge, having donned the armor of great compassion, having donned the armor of the eighteen distinct qualities of the buddhas, and having donned the armor of all-aspect omniscience and donned the armor of the body of a buddha‍—expansively fill up the great billionfold world system with light. That is to say, they expansively fill up the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, with light; [F.122.b] expansively fill up the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, with light; and expansively fill up the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, with light.

8.269“They cause this great billionfold world system to shake intensely in six ways. That is to say, they cause the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; and cause the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways.

8.270“Having extinguished all the masses of fire in the hells, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, [F.123.a] perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world of the beings in the animal worlds, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings in the animal worlds have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds, and having arisen from those animal worlds they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the world of Yama of the beings in the worlds of Yama, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings in the worlds of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those worlds of Yama, and having arisen [F.123.b] from those worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.

8.271“Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, [F.124.a] arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen [F.124.b] from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, [F.125.a] in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard [F.125.b] the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.

8.272“Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world [F.126.a] and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the northern direction, numerous as [F.126.b] the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama [F.127.a] of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields [F.127.b] where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from [F.128.a] those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and of the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.

8.273“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 conjure up the hells, the animal realms, and the Yama worlds, and, having conjured them up in that manner, were to proclaim the word Buddha, proclaim the word Dharma , and proclaim the word Saṅgha to those beings in those inferior realms, causing those they have conjured up to arise from the hells, the animal realms, and the Yama worlds through the word Buddha, the word Dharma , and the word Saṅgha , [F.128.b] do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have caused any beings to arise from the hells, the animal realms, or the Yama worlds?”

“No, Blessed Lord,” answered Subhūti.

8.274“In the same way, Subhūti,” said the Blessed One, “although bodhisattva great beings have liberated immeasurable, countless beings in the world systems of the ten directions from the three inferior realms, there are no beings at all who have been liberated. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.275“Moreover, Subhūti, bodhisattva great beings who have donned the great armor dwell in the perfection of generosity and emanate a great billionfold world system made of beryl. Having emanated it made of beryl in that manner, they emanate the dominion of a wheel-turning emperor. 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, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, [F.129.a] give lodgings to those in need of lodgings, give homes to those in need of homes, give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications used to treat ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed. Having given food to those in need of nourishment, given drink to those in need of drink, given vehicles to those in need of vehicles, given clothing to those in need of clothing, given flowers to those in need of flowers, given garlands to those in need of garlands, given incense to those in need of incense, given unguents to those in need of unguents, given lodgings to those in need of lodgings, given homes to those in need of homes, given sustenance to those in need of sustenance, given resources to those in need of resources, given medications to those in need of medications used to treat ill health, and given gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to having given whatever resources might be needed, they then teach those beings the Dharma‍—just 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 fully awakened to unsurpassed, perfect, complete enlightenment.

8.276“Subhūti, if, as an analogy, an illusionist or the apprentice of [F.129.b] an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large group of people and were to give food to those in need of nourishment, give drink to those in need of drink, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, give lodgings to those in need of lodgings, give homes to those in need of homes, give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications owing to ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have given anything to any being?”

“No, Blessed Lord!” answered Subhūti.

8.277“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings, having emanated the dominion of an imperial monarch, give food to those in need of nourishment, give drink to those in need of drink, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, give lodgings to those in need of lodgings, give homes to those in need of homes, [F.130.a] give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications used to treat ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed, but they have not given anything to any being. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.278“Moreover, Subhūti, bodhisattva great beings dwell in the perfection of ethical discipline and intentionally take birth in the family of an imperial monarch. Dwelling as mighty lords in the family of an imperial monarch, they establish beings on the path of the ten virtuous actions. They establish beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four [F.130.b] kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas. These beings, too, will never be separated from this teaching of the Dharma until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.279“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 conjure up a large gathering of people and establish those beings on the path of the ten virtuous actions, or establish those beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings on the path of the ten virtuous actions, or would have established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the four correct [F.131.a] exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord,” answered Subhūti.

8.280“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings on the path of the ten virtuous actions, and establish those beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas, but they do not establish any beings in them at all. [F.131.b] If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.281“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of tolerance unite all beings with the perfection of tolerance and establish them in it. Subhūti, if you ask in what way bodhisattva great beings, dwelling in the perfection of tolerance, unite all beings with the perfection of tolerance and establish them in it, in this regard, Subhūti, commencing from the time when they first set their mind on enlightenment, bodhisattva great beings don their armor, thinking, ‘I should not let my mind become disturbed even just a bit, even once, even if all beings hit me with stones and sticks, or strike me with weapons,’ and they also establish all beings in such tolerance.

8.282“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 conjure up a large gathering of people, uniting them with the perfection of tolerance and establishing them in it, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings in the perfection of tolerance?”

“No, Blessed Lord,” answered Subhūti.

8.283“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings in the perfection of tolerance, but they do not establish any beings at all [F.132.a] in the perfection of tolerance. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.284“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of perseverance encourage, secure, and establish all beings in the perfection of perseverance. Subhūti, if you ask in what way bodhisattva great beings, dwelling in the perfection of perseverance, encourage, secure, and establish all beings in the perfection of perseverance, Subhūti, here those bodhisattva great beings, with their minds set on and directed toward all-aspect omniscience, encourage, secure, and establish all beings in physical and mental perseverance.

8.285“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 conjure up 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,” answered Subhūti.

8.286“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings in physical and mental perseverance, but they do not establish any beings at all in physical and mental [F.132.b] perseverance. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.287“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of meditative concentration. Subhūti, if you ask in what way bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of meditative concentration, Subhūti, if those bodhisattva great beings abide in just the way things are, in the reality of all phenomena, and do not observe any phenomena to be distracted or not distracted, they dwell in the perfection of meditative concentration. They encourage, secure, and establish all beings, too, in a perfection of meditative concentration like that, and those whom they thus encourage, until they have fully awakened to unsurpassed, perfect, complete enlightenment, will never become separated from the perfection of meditative concentration.

8.288“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 conjure up 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?” [F.133.a]

“No, Blessed Lord,” answered Subhūti.

8.289“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish all beings in the perfection of meditative concentration, but they do not establish any beings at all in the perfection of meditative concentration. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.290“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of wisdom encourage, secure, and establish all beings in the perfection of wisdom. Subhūti, if you ask in what way bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of wisdom, Subhūti, here, when those bodhisattva great beings practice the perfection of wisdom, they do not apprehend any phenomena that may be arising or ceasing, defiled or purified, proximate or remote. That, Subhūti, is how bodhisattva great beings dwell in the perfection of wisdom, and they encourage, secure, and establish all beings, too, in a perfection of wisdom like that.

8.291“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 conjure up a large gathering of people [F.133.b] 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,” answered Subhūti.

8.292“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish all beings in the perfection of wisdom, but they do not establish any beings at all in the perfection of wisdom. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’

8.293“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, [F.134.a] they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.294“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, proceed to the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell [F.134.b] in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.295“They proceed to the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, [F.135.a] in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.296“They proceed to the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, [F.135.b] and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.297“They proceed to the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, [F.136.a] they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.298“They proceed to the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as [F.136.b] they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.299“They proceed to the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell [F.137.a] in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.300“They proceed to the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell [F.137.b] in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.301“They proceed to the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish [F.138.a] all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.302“And they proceed to the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, and, 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, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, [F.138.b] as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in 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 wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

8.303“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 conjure up 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 encourage, secure, and establish any beings in the six perfections?”

“No, Blessed Lord,” answered Subhūti.

8.304“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings, establish all beings‍—as many as there are in the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the southern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems [F.139.a] in the western direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the northern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā; and as many as there are in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā‍—in the six perfections, but they do not establish any beings at all in the six perfections. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great have are said to have donned the great armor. [B10]

8.305“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, with a mind directed toward all-aspect omniscience, do not allow an opportunity for the development of other settings of the mind, thinking, ‘I must establish just this many beings in the perfection of generosity; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of ethical discipline; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of tolerance; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of perseverance; I do not need to establish [F.139.b] this many beings in it. I must establish just this many beings in the perfection of meditative concentration; I do not need to establish this many beings in it. And I must establish just this many beings in the perfection of wisdom; I do not need to establish this many beings in it.

8.306“ ‘I must establish just this many beings in the emptiness of internal phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of external phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of external and internal phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of emptiness; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of great extent; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of ultimate reality; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of conditioned phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of unconditioned phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of the unlimited; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of that which has neither beginning nor end; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of nonexclusion; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of inherent nature; I do not need to establish this many beings in it. I must establish just this many [F.140.a] beings in the emptiness of all phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of intrinsic defining characteristics; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of that which cannot be apprehended; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of nonentities; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of essential nature; I do not need to establish this many beings in it. And I must establish just this many beings in the emptiness of an essential nature of nonentities; I do not need to establish this many beings in it.

8.307“ ‘I must establish just this many beings in the four applications of mindfulness; I do not need to establish this many beings in them. I must establish just this many beings in the four correct exertions; I do not need to establish this many beings in them. I must establish just this many beings in the four supports for miraculous ability; I do not need to establish this many beings in them. I must establish just this many beings in the five faculties; I do not need to establish this many beings in them. I must establish just this many beings in the five powers; I do not need to establish this many beings in them. I must establish just this many beings in the seven branches of enlightenment; I do not need to establish this many beings in them. And I must establish just this many beings in the noble eightfold path; I do not need to establish this many beings in it.

8.308“ ‘I must establish just this many beings in the four truths of the noble ones; I do not need to establish this many beings in them. I must establish just this many beings [F.140.b] in the four meditative concentrations; I do not need to establish this many beings in them. I must establish just this many beings in the four immeasurable attitudes; I do not need to establish this many beings in them. I must establish just this many beings in the four formless absorptions; I do not need to establish this many beings in them. I must establish just this many beings in the eight liberations; I do not need to establish this many beings in them. I must establish just this many beings in the nine serial steps of meditative absorption; I do not need to establish this many beings in them. I must establish just this many beings in the emptiness, signlessness, and wishlessness gateways to liberation; I do not need to establish this many beings in them. I must establish just this many beings in the five extrasensory powers; I do not need to establish this many beings in them. I must establish just this many beings in the meditative stabilities; I do not need to establish this many beings in them. I must establish just this many beings in the dhāraṇī gateways; I do not need to establish this many beings in them. I must establish just this many beings in the ten powers of the tathāgatas; I do not need to establish this many beings in them. I must establish just this many beings in the four fearlessnesses; I do not need to establish this many beings in them. I must establish just this many beings in the four kinds of exact knowledge; I do not need to establish this many beings in them. I must establish just this many beings in great compassion; I do not need to establish this many beings in it. And I must establish just this many beings in the eighteen distinct qualities of the buddhas; I do not need [F.141.a] to establish this many beings in them.

8.309“ ‘I must establish just this many beings in the fruit of those who have entered the stream; I do not need to establish this many beings in it. I must establish just this many beings in the fruit of once-returners; I do not need to establish this many beings in it. I must establish just this many beings in the fruit of non-returners; I do not need to establish this many beings in it. I must establish just this many beings in arhatship; I do not need to establish this many beings in it. I must establish just this many beings in individual enlightenment; I do not need to establish this many beings in it. I must establish just this many beings in the knowledge of the aspects of the path; I do not need to establish this many beings in it. And I must establish just this many beings in all-aspect omniscience; I do not need to establish this many beings in it.’ They do not allow an opportunity for the mind to become set on those. Rather, they think, ‘I must establish immeasurable and countless beings in the perfection of generosity. I must establish them in the perfection of ethical discipline. I must establish them in in the perfection of tolerance. I must establish them in in the perfection of perseverance. I must establish them in in the perfection of meditative concentration. And I must establish them in in the perfection of wisdom.

8.310“ ‘I must establish them in the emptiness of internal phenomena. I must establish them in the emptiness of external phenomena. I must establish them in the emptiness of external and internal phenomena. I must establish them in the emptiness of emptiness. I must establish them in the emptiness of great extent. I must establish them in the emptiness of ultimate reality. I must establish them in the emptiness of conditioned phenomena. I must establish them in the emptiness of unconditioned phenomena. I must establish them in the emptiness of the unlimited. [F.141.b] I must establish them in the emptiness of that which has neither beginning nor end. I must establish them in the emptiness of nonexclusion. I must establish them in the emptiness of inherent nature. I must establish them in the emptiness of all phenomena. I must establish them in the emptiness of intrinsic defining characteristics. I must establish them in the emptiness of that which cannot be apprehended. I must establish them in the emptiness of nonentities. I must establish them in the emptiness of essential nature. And I must establish them in the emptiness of an essential nature of nonentities.

8.311“ ‘I must establish them in the four applications of mindfulness. I must establish them in the four correct exertions. I must establish them in the four supports for miraculous ability. I must establish them in the five faculties. I must establish them in the five powers. I must establish them in the seven branches of enlightenment. And I must establish them in the noble eightfold path.

8.312“ ‘I must establish them in the four truths of the noble ones. I must establish them in the four meditative concentrations. I must establish them in the four immeasurable attitudes. I must establish them in the four formless absorptions. I must establish them in the eight liberations. I must establish them in the nine serial steps of meditative absorption. I must establish them in the emptiness, signlessness, and wishlessness gateways to liberation. I must establish them in the five extrasensory powers. I must establish them in all the meditative stabilities. I must establish them in the dhāraṇī gateways. I must establish them in the ten powers of the tathāgatas. I must establish them in the four fearlessnesses. I must establish them in the four kinds of exact knowledge. I must establish them in great compassion. And I must establish them in the eighteen distinct qualities of the buddhas.

8.313“ ‘I must establish them in the fruit of those who have entered the stream. I must establish them in the fruit of once-returners. I must establish them in the fruit of non-returners. I must establish them in arhatship. I must establish them [F.142.a] in individual enlightenment. I must establish them in the knowledge of the aspects of the path. And I must establish them in all-aspect omniscience.’ They set their mind on those.

8.314“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 conjure up a large gathering of people, and set their mind, thinking, ‘I must establish immeasurable and countless beings in the six perfections. I must establish them in the eighteen emptinesses. I must establish them in the four applications of mindfulness. I must establish them in the four correct exertions. I must establish them in the four supports for miraculous ability. I must establish them in the five faculties. I must establish them in the five powers. I must establish them in the seven branches of enlightenment. I must establish them in the noble eightfold path. I must establish them in the four truths of the noble ones. I must establish them in the four meditative concentrations. I must establish them in the four immeasurable attitudes. I must establish them in the four formless absorptions. I must establish them in the eight liberations. I must establish them in the nine serial steps of meditative absorption. I must establish them in the emptiness, signlessness, and wishlessness gateways to liberation. I must establish them in the five extrasensory powers. I must establish them in all the meditative stabilities. I must establish them in the dhāraṇī gateways. I must establish them in the ten powers of the tathāgatas. I must establish them in the four fearlessnesses. I must establish them in the four kinds of exact knowledge. I must establish them in great compassion. I must establish them in the eighteen distinct qualities of the buddhas. I must establish them in the fruit of those who have entered the stream. I must establish them in the fruit of once-returners. I must establish [F.142.b] them in the fruit of non-returners. I must establish them in arhatship. I must establish them in individual enlightenment. I must establish them in the knowledge of the aspects of the path. And I must establish them in all-aspect omniscience,’ do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings in the six perfections, would have established them in the eighteen emptinesses, would have established them in the four applications of mindfulness, would have established them in the four correct exertions, would have established them in the four supports for miraculous ability, would have established them in the five faculties, would have established them in the five powers, would have established them in the seven branches of enlightenment, would have established them in the noble eightfold path, would have established them in the four truths of the noble ones, would have established them in the four meditative concentrations, would have established them in the four immeasurable attitudes, would have established them in the four formless absorptions, would have established them in the eight liberations, would have established them in the nine serial steps of meditative absorption, would have established them in the emptiness, signlessness, and wishlessness gateways to liberation, would have established them in the five extrasensory powers, would have established them in all the meditative stabilities, would have established them in the dhāraṇī gateways, would have established them in the ten powers of the tathāgatas, would have established them in the four fearlessnesses, would have established them in the four kinds of exact knowledge, would have established them in great compassion, would have established them [F.143.a] in the eighteen distinct qualities of the buddhas, would have established them in the fruit of those who have entered the stream, would have established them in the fruit of once-returners, would have established them in the fruit of non-returners, would have established them in arhatship, would have established them in individual enlightenment, would have established them in the knowledge of the aspects of the path, or would have established them in all-aspect omniscience?”

“No, Blessed Lord,” answered Subhūti.

8.315“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings set their minds on establishing immeasurable, countless beings in the six perfections, set their minds on establishing them in the eighteen emptinesses, set their minds on establishing them in the four applications of mindfulness, set their minds on establishing them in the four correct exertions, set their minds on establishing them in the four supports for miraculous ability, set their minds on establishing them in the five faculties, set their minds on establishing them in the five powers, set their minds on establishing them in the seven branches of enlightenment, set their minds on establishing them in the noble eightfold path, set their minds on establishing them in the four truths of the noble ones, set their minds on establishing them in the four meditative concentrations, set their minds on establishing them in the four immeasurable attitudes, set their minds on establishing them in the four formless absorptions, set their minds on establishing them in the eight liberations, set their minds on establishing them in the nine serial steps of meditative absorption, set their minds on establishing them in the emptiness, signlessness, and wishlessness gateways to liberation, set their minds on establishing them in the five extrasensory powers, set their minds on establishing them in all the meditative stabilities, set their minds on establishing [F.143.b] them in the dhāraṇī gateways, set their minds on establishing them in the ten powers of the tathāgatas, set their minds on establishing them in the four fearlessnesses, set their minds on establishing them in the four kinds of exact knowledge, set their minds on establishing them in great compassion, set their minds on establishing them in the eighteen distinct qualities of the buddhas, set their minds on establishing them in the fruit of those who have entered the stream, set their minds on establishing them in the fruit of once-returners, set their minds on establishing them in the fruit of non-returners, set their minds on establishing them in arhatship, set their minds on establishing them in individual enlightenment, set their minds on establishing them in the knowledge of the aspects of the path, or and set their minds on establishing them in all-aspect omniscience, but they do not set their minds [on those] for the sake of any beings at all. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’ ”

8.316Subhūti then said, “As I understand the meaning of what the Blessed Lord has said, bodhisattva great beings should know that they have donned armor that is a nonexistent armor, on account of the emptiness of its intrinsic defining characteristics. If you ask why, Blessed Lord, it is because physical forms are empty of physical forms, feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness.

8.317“The eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. Sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. [F.144.a] Visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. Visually compounded sensory contact is empty of visually compounded sensory contact, aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. And feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.

8.318“The earth element is empty of the earth element, the water element is empty of the water element, the fire element is empty of the fire element, the wind element is empty of the wind element, the space element is empty of the space element, and the consciousness element is empty of the consciousness element.

8.319“Ignorance is empty of ignorance, formative predispositions are empty of formative predispositions, consciousness is empty of consciousness, name and form are empty of name and form, [F.144.b] the six sense fields are empty of the six sense fields, sensory contact is empty of sensory contact, sensation is empty of sensation, craving is empty of craving, grasping is empty of grasping, the rebirth process is empty of the rebirth process, birth is empty of birth , and aging and death are empty of aging and death.

8.320“The perfection of generosity is empty of the perfection of generosity, the perfection of ethical discipline is empty of the perfection of ethical discipline, the perfection of tolerance is empty of the perfection of tolerance, the perfection of perseverance is empty of the perfection of perseverance, the perfection of meditative concentration is empty of the perfection of meditative concentration, and the perfection of wisdom is empty of the perfection of wisdom.

8.321“The emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, emptiness of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature [F.145.a] is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.

8.322“The applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties , the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path.

8.323“The truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, the dhāraṇī gateways are empty of the dhāraṇī gateways, the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great compassion is [F.145.b] empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. Blessed Lord, 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 have donned armor that is a nonexistent armor.”

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

8.325“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 have donned the great armor neither been created, nor been developed, nor been composed?”

8.326“Subhūti,” said the Blessed One, “you should know it is because there is no agent to be apprehended that all-aspect omniscience has neither been created, nor been developed, nor been composed. Those beings for whom bodhisattva great beings have donned the great armor, too, are neither created, nor developed, nor composed. If you ask why, Subhūti, it is because physical forms neither create, nor develop, nor compose; feelings neither create, nor develop, nor compose; perceptions neither create, nor develop, nor compose; formative predispositions neither create, nor develop, nor compose; and consciousness neither creates, nor develops, nor composes. [F.146.a]

8.327“Subhūti, the eyes neither create, nor develop, nor compose. The ears neither create, nor develop, nor compose; the nose neither creates, nor develops, nor composes; the tongue neither creates, nor develops, nor composes; the body neither creates, nor develops, nor composes; and the mental faculty neither creates, nor develops, nor composes.

8.328“Subhūti, sights neither create, nor develop, nor compose. Sounds neither create, nor develop, nor compose; odors neither create, nor develop, nor compose; tastes neither create, nor develop, nor compose; tangibles neither create, nor develop, nor compose; and mental phenomena neither create, nor develop, nor compose.

8.329“Subhūti, visual consciousness neither creates, nor develops, nor composes; auditory consciousness neither creates, nor develops, nor composes; olfactory consciousness neither creates, nor develops, nor composes; gustatory consciousness neither creates, nor develops, nor composes; tactile consciousness neither creates, nor develops, nor composes; and mental consciousness neither creates, nor develops, nor composes. Visually compounded sensory contact neither creates, nor develops, nor composes; aurally compounded sensory contact neither creates, nor develops, nor composes; nasally compounded sensory contact neither creates, nor develops, nor composes; lingually compounded sensory contact neither creates, nor develops, nor composes; corporeally compounded sensory contact neither creates, nor develops, nor composes; and mentally compounded sensory contact neither creates, nor develops, nor composes. Feelings conditioned by visually compounded sensory contact neither create, nor develop, nor compose; [F.146.b] feelings conditioned by aurally compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by nasally compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by lingually compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by corporeally compounded sensory contact neither create, nor develop, nor compose; and feelings conditioned by mentally compounded sensory contact neither create, nor develop, nor compose.

8.330“Subhūti, the self neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a being neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a life form neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a living being neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a life neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an individual neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a person neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, one born of Manu neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a child of Manu neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an agent neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an experiencer neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a knower neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a viewer neither creates, nor develops, [F.147.a] nor composes. If you ask why, it is because it absolutely cannot be apprehended.

8.331“Subhūti, dreams neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, illusions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, echoes neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, optical aberrations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, reflections neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, mirages neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, magical displays neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.

8.332“Subhūti, the earth element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the water element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the fire element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the wind element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the space element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the consciousness element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

8.333“Subhūti, ignorance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. [F.147.b] Subhūti, formative predispositions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, consciousness neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, name and form neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the six sense fields neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, sensory contact neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, sensation neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, craving neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, grasping neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the rebirth process neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, birth neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, aging and death neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.

8.334“Subhūti, the perfection of generosity neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of ethical discipline neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of tolerance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of perseverance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the [F.148.a] perfection of meditative concentration neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of wisdom neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

8.335“Subhūti, the emptiness of internal phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of external phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of external and internal phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of emptiness neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of great extent neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of ultimate reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of conditioned phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of unconditioned phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of the unlimited neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of that which has neither beginning nor end neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of nonexclusion neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of inherent nature is neither created, nor developed, nor [F.148.b] composed. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of all phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of intrinsic defining characteristics neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of that which cannot be apprehended neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of nonentities neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of essential nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of an essential nature of nonentities neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

8.336“Subhūti, the applications of mindfulness neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the correct exertions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the supports for miraculous ability neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the faculties neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the powers neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the branches of enlightenment neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, [F.149.a] the noble eightfold path neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

8.337“Subhūti, the truths of the noble ones neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the meditative concentrations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the immeasurable attitudes neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the formless absorptions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the eight liberations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the nine serial steps of meditative absorption neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the extrasensory powers neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, all the meditative stabilities neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, all the dhāraṇī gateways neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the ten powers of the tathāgatas neither create, nor develop, nor compose. If you ask why, it is because they absolutely [F.149.b] cannot be apprehended. Subhūti, the fearlessnesses neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the kinds of exact knowledge neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, great compassion neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the eighteen distinct qualities of the buddhas neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.

8.338“Subhūti, the real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the unmistaken real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the one and only real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the reality of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the realm of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the abiding nature of reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the maturity of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the very limit of reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. And, Subhūti, the realm of the inconceivable neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be [F.150.a] apprehended.

8.339“Subhūti, enlightenment neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, knowledge of all the dharmas neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the knowledge of the aspects of the path neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, all-aspect omniscience neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, for these reasons, one should thus know that all-aspect omniscience is neither created, nor developed, nor composed. One should know the beings for whom bodhisattva great beings have donned the great armor are also neither created, nor developed, nor composed. It is in this way, Subhūti, that bodhisattva great beings who have donned the great armor are said to have ‘donned the great armor that is a nonexistent.’

8.340“Blessed Lord, as I understand the meaning of what the Blessed Lord has said, physical forms, Blessed Lord, are neither fettered nor liberated. Feelings are neither fettered nor liberated, perceptions are neither fettered nor liberated, formative predispositions are neither fettered nor liberated, and consciousness is neither fettered nor liberated.

8.341The venerable Pūrṇa Maitrāyaṇīputra then inquired of the venerable Subhūti, “Venerable Subhūti, are physical forms neither fettered nor liberated? Are feelings neither fettered nor liberated? Are perceptions neither fettered nor liberated? Are formative predispositions neither fettered nor liberated? And is consciousness neither fettered nor liberated?”

8.342“Venerable Pūrṇa, it is so. Venerable Pūrṇa, [F.150.b] physical forms are neither fettered nor liberated. Feelings are neither fettered nor liberated, perceptions are neither fettered nor liberated, formative predispositions are neither fettered nor liberated, and consciousness is neither fettered nor liberated.

8.343Then Venerable Pūrṇa asked, “Venerable Subhūti, what are those physical forms that are neither fettered nor liberated? What are those feelings that are neither fettered nor liberated? What are those perceptions that are neither fettered nor liberated? What are those formative predispositions that are neither fettered nor liberated? What is that consciousness that is neither fettered nor liberated?”

8.344“Venerable Pūrṇa, physical forms that are like a dream are neither fettered nor liberated. Feelings that are like a dream are neither fettered nor liberated. Perceptions that are like a dream are neither fettered nor liberated. Formative predispositions that are like a dream are neither fettered nor liberated. Consciousness that is like a dream is neither fettered nor liberated. Physical forms that are like an illusion are neither fettered nor liberated. Feelings that are like an illusion are neither fettered nor liberated. Perceptions that are like an illusion are neither fettered nor liberated. Formative predispositions that are like an illusion are neither fettered nor liberated. Consciousness that is like an illusion is neither fettered nor liberated. Physical forms that are like an echo are neither fettered nor liberated. Feelings that are like an echo are neither fettered nor liberated. Perceptions that are like an echo are neither fettered nor liberated. Formative predispositions that are like an echo are neither fettered nor liberated. Consciousness that is like an echo is neither fettered nor liberated. Physical forms that are like an optical aberration are neither fettered nor liberated. Feelings that are like an optical aberration are neither fettered nor liberated. Perceptions that are like an optical aberration are neither fettered nor liberated. Formative predispositions that are like [F.151.a] an optical aberration are neither fettered nor liberated. Consciousness that is like an optical aberration is neither fettered nor liberated. Physical forms that are like a reflection are neither fettered nor liberated. Feelings that are like a reflection are neither fettered nor liberated. Perceptions that are like a reflection are neither fettered nor liberated. Formative predispositions that are like a reflection are neither fettered nor liberated. Consciousness that is like a reflection is neither fettered nor liberated. Physical forms that are like a mirage are neither fettered nor liberated. Feelings that are like a mirage are neither fettered nor liberated. Perceptions that are like a mirage are neither fettered nor liberated. Formative predispositions that are like a mirage are neither fettered nor liberated. Consciousness that is like a mirage is neither fettered nor liberated. Physical forms that are like a magical display are neither fettered nor liberated. Feelings that are like a magical display are neither fettered nor liberated. Perceptions that are like a magical display are neither fettered nor liberated. Formative predispositions that are like a magical display are neither fettered nor liberated. Consciousness that is like a magical display is neither fettered nor liberated.

8.345“Physical forms of the past are neither fettered nor liberated. Feelings of the past are neither fettered nor liberated. Perceptions of the past are neither fettered nor liberated. Formative predispositions of the past are neither fettered nor liberated. Consciousness of the past is neither fettered nor liberated. Physical forms of the future are neither fettered nor liberated. Feelings of the future are neither fettered nor liberated. Perceptions of the future are neither fettered nor liberated. Formative predispositions of the future are neither fettered nor liberated. Consciousness of the future is neither fettered nor liberated. Physical forms [F.151.b] of the present are neither fettered nor liberated. Feelings of the present are neither fettered nor liberated. Perceptions of the present are neither fettered nor liberated. Formative predispositions of the present are neither fettered nor liberated. Consciousness of the present is neither fettered nor liberated. [B11]

8.346“And why? Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings are neither fettered nor liberated because feelings are nonexistent. Perceptions are neither fettered nor liberated because perceptions are nonexistent. Formative predispositions are neither fettered nor liberated because formative predispositions are nonexistent. And consciousness is neither fettered nor liberated because consciousness is nonexistent.

8.347“Physical forms are neither fettered nor liberated because physical forms are void. Feelings are neither fettered nor liberated because feelings are void. Perceptions are neither fettered nor liberated because perceptions are void. Formative predispositions are neither fettered nor liberated because formative predispositions are void. And consciousness is neither fettered nor liberated because consciousness is void.

8.348“Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings are neither fettered nor liberated because feelings are nonarising. Perceptions are neither fettered nor liberated because perceptions are nonarising. Formative predispositions are neither fettered nor liberated because formative predispositions are nonarising. And consciousness is neither fettered nor liberated because consciousness is nonarising.

8.349“Venerable Pūrṇa, virtuous physical forms are neither fettered nor liberated. Virtuous feelings are neither fettered nor liberated. Virtuous perceptions are neither fettered nor liberated. Virtuous formative predispositions are neither fettered nor liberated. And virtuous consciousness is neither fettered nor liberated. Venerable Pūrṇa, nonvirtuous physical forms are neither fettered nor liberated. Nonvirtuous feelings are neither fettered nor liberated. [F.152.a] Nonvirtuous perceptions are neither fettered nor liberated. Nonvirtuous formative predispositions are neither fettered nor liberated. And nonvirtuous consciousness is neither fettered nor liberated. Venerable Pūrṇa, indeterminate physical forms are neither fettered nor liberated. Indeterminate feelings are neither fettered nor liberated. Indeterminate perceptions are neither fettered nor liberated. Indeterminate formative predispositions are neither fettered nor liberated. And indeterminate consciousness is neither fettered nor liberated.

8.350“Venerable Pūrṇa, mundane physical forms are neither fettered nor liberated. Mundane feelings are neither fettered nor liberated. Mundane perceptions are neither fettered nor liberated. Mundane formative predispositions are neither fettered nor liberated. And mundane consciousness is neither fettered nor liberated. Venerable Pūrṇa, supramundane physical forms are neither fettered nor liberated. Supramundane feelings are neither fettered nor liberated. Supramundane perceptions are neither fettered nor liberated. Supramundane formative predispositions are neither fettered nor liberated. And supramundane consciousness is neither fettered nor liberated.

8.351“Venerable Pūrṇa, contaminated physical forms are neither fettered nor liberated. Contaminated feelings are neither fettered nor liberated. Contaminated perceptions are neither fettered nor liberated. Contaminated formative predispositions are neither fettered nor liberated. And contaminated consciousness is neither fettered nor liberated. Venerable Pūrṇa, uncontaminated physical forms are neither fettered nor liberated. Uncontaminated feelings are neither fettered nor liberated. Uncontaminated perceptions are neither fettered nor liberated. Uncontaminated formative predispositions are neither fettered nor liberated. [F.152.b] And uncontaminated consciousness is neither fettered nor liberated.

8.352“And why? Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings are neither fettered nor liberated because feelings are nonexistent. Perceptions are neither fettered nor liberated because perceptions are nonexistent. Formative predispositions are neither fettered nor liberated because formative predispositions are nonexistent. And consciousness is neither fettered nor liberated because consciousness is nonexistent.

8.353“Physical forms are neither fettered nor liberated because physical forms are void. Feelings are neither fettered nor liberated because feelings are void. Perceptions are neither fettered nor liberated because perceptions are void. Formative predispositions are neither fettered nor liberated because formative predispositions are void. And consciousness is neither fettered nor liberated because consciousness is void.

8.354“Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings are neither fettered nor liberated because feelings are nonarising. Perceptions are neither fettered nor liberated because perceptions are nonarising. Formative predispositions are neither fettered nor liberated because formative predispositions are nonarising. And consciousness is neither fettered nor liberated because consciousness is nonarising.

8.355“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.

8.356“Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline is neither fettered nor liberated, the perfection of tolerance is neither fettered nor liberated, the perfection of perseverance is neither fettered nor liberated, the perfection of meditative concentration is neither fettered nor liberated, and the perfection of wisdom is neither fettered nor liberated.

8.357“Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated because it is nonexistent, the perfection of generosity is neither fettered [F.153.a] nor liberated because it is void, and the perfection of generosity is neither fettered nor liberated because it is nonarising. The perfection of ethical discipline is neither fettered nor liberated because it is nonexistent, the perfection of ethical discipline is neither fettered nor liberated because it is void, and the perfection of ethical discipline is neither fettered nor liberated because it is nonarising. The perfection of tolerance is neither fettered nor liberated because it is nonexistent, the perfection of tolerance is neither fettered nor liberated because it is void, and the perfection of tolerance is neither fettered nor liberated because it is nonarising. The perfection of perseverance is neither fettered nor liberated because it is nonexistent, the perfection of perseverance is neither fettered nor liberated because it is void, and the perfection of perseverance is neither fettered nor liberated because it is nonarising. The perfection of meditative concentration is neither fettered nor liberated because it is nonexistent, the perfection of meditative concentration is neither fettered nor liberated because it is void, and the perfection of meditative concentration is neither fettered nor liberated because it is nonarising. The perfection of wisdom is neither fettered nor liberated because it is nonexistent, the perfection of wisdom is neither fettered nor liberated because it is void, and the perfection of wisdom is neither fettered nor liberated because it is nonarising.

8.358“Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated, the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, the emptiness of emptiness is neither fettered nor liberated, the emptiness of great extent is neither fettered nor liberated, the emptiness of ultimate reality is neither fettered nor liberated, the emptiness of conditioned phenomena is neither fettered nor liberated, the emptiness of unconditioned phenomena is neither fettered nor liberated, the emptiness of the unlimited [F.153.b] is neither fettered nor liberated, the emptiness of that which has neither beginning nor end is neither fettered nor liberated, the emptiness of nonexclusion is neither fettered nor liberated, the emptiness of inherent nature is neither fettered nor liberated, the emptiness of all phenomena is neither fettered nor liberated, the emptiness of intrinsic defining characteristics is neither fettered nor liberated, the emptiness of that which cannot be apprehended is neither fettered nor liberated, the emptiness of nonentities is neither fettered nor liberated, the emptiness of essential nature is neither fettered nor liberated, and the emptiness of an essential nature of nonentities is neither fettered nor liberated.

8.359“The emptiness of internal phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of internal phenomena is neither fettered nor liberated because it is void, and the emptiness of internal phenomena is neither fettered nor liberated because it is nonarising. The emptiness of external phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of external phenomena is neither fettered nor liberated because it is void, and the emptiness of external phenomena 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, the emptiness of external and internal phenomena is neither fettered nor liberated because it is void, and the emptiness of external and internal phenomena is neither fettered nor liberated because it is nonarising. The emptiness of emptiness is neither fettered nor liberated because it is nonexistent, the emptiness of emptiness is neither fettered nor liberated because it is void, and the emptiness of emptiness is neither fettered nor liberated because it is nonarising. The emptiness of great extent is neither fettered nor liberated because it is nonexistent, the emptiness of great extent is neither fettered nor liberated because it is void, and the emptiness of great extent is neither fettered nor liberated because it is nonarising. The emptiness of ultimate reality is neither fettered nor liberated because it is nonexistent, the emptiness of ultimate reality is neither fettered nor liberated because it is void, and the emptiness of ultimate reality is neither fettered [F.154.a] nor liberated because it is nonarising. The emptiness of conditioned phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of conditioned phenomena is neither fettered nor liberated because it is void, and the emptiness of conditioned phenomena is neither fettered nor liberated because it is nonarising. The emptiness of unconditioned phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of unconditioned phenomena is neither fettered nor liberated because it is void, and the emptiness of unconditioned phenomena is neither fettered nor liberated because it is nonarising. The emptiness of the unlimited is neither fettered nor liberated because it is nonexistent, the emptiness of the unlimited is neither fettered nor liberated because it is void, and the emptiness of the unlimited is neither fettered nor liberated because it is nonarising. The emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is nonexistent, the emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is void, and the emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is nonarising. The emptiness of nonexclusion is neither fettered nor liberated because it is nonexistent, the emptiness of nonexclusion is neither fettered nor liberated because it is void, and the emptiness of nonexclusion is neither fettered nor liberated because it is nonarising. The emptiness of inherent nature is neither fettered nor liberated because it is nonexistent, the emptiness of inherent nature is neither fettered nor liberated because it is void, and the emptiness of inherent nature is neither fettered nor liberated because it is nonarising. The emptiness of all phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of all phenomena is neither fettered nor liberated because it is void, and the emptiness of all phenomena is neither fettered nor liberated because it is nonarising. The emptiness of intrinsic defining characteristics is neither fettered nor liberated because it is nonexistent, the emptiness of intrinsic defining characteristics is neither fettered nor liberated because it is void, and the emptiness of intrinsic defining characteristics [F.154.b] is neither fettered nor liberated because it is nonarising. The emptiness of that which cannot be apprehended is neither fettered nor liberated because it is nonexistent, the emptiness of that which cannot be apprehended is neither fettered nor liberated because it is void, and the emptiness of that which cannot be apprehended is neither fettered nor liberated because it is nonarising. The emptiness of nonentities is neither fettered nor liberated because it is nonexistent, the emptiness of nonentities is neither fettered nor liberated because it is void, and the emptiness of nonentities is neither fettered nor liberated because it is nonarising. The emptiness of essential nature is neither fettered nor liberated because it is nonexistent, the emptiness of essential nature is neither fettered nor liberated because it is void, and the emptiness of essential nature is neither fettered nor liberated because it is nonarising. The emptiness of an essential nature of nonentities is neither fettered nor liberated because it is nonexistent, the emptiness of an essential nature of nonentities is neither fettered nor liberated because it is void, and the emptiness of an essential nature of nonentities is neither fettered nor liberated because it is nonarising.

8.360“Venerable Pūrṇa, the applications of mindfulness are neither fettered nor liberated, the correct exertions are neither fettered nor liberated, the supports for miraculous ability are neither fettered nor liberated, the faculties are neither fettered nor liberated, the powers are neither fettered nor liberated, the branches of enlightenment are neither fettered nor liberated, and the noble eightfold path is neither fettered nor liberated.

8.361“Venerable Pūrṇa, the applications of mindfulness are neither fettered nor liberated because they are nonexistent, the applications of mindfulness are neither fettered nor liberated because they are void, and the applications of mindfulness are neither fettered nor liberated because they are nonarising. The correct exertions are neither fettered nor liberated because they are nonexistent, [F.155.a] the correct exertions are neither fettered nor liberated because they are void, and the correct exertions are neither fettered nor liberated because they are nonarising. The supports for miraculous ability are neither fettered nor liberated because they are nonexistent, the supports for miraculous ability are neither fettered nor liberated because they are void, and the supports for miraculous ability are neither fettered nor liberated because they are nonarising. The faculties are neither fettered nor liberated because they are nonexistent, the faculties are neither fettered nor liberated because they are void, and the faculties are neither fettered nor liberated because they are nonarising. The powers are neither fettered nor liberated because they are nonexistent, the powers are neither fettered nor liberated because they are void, and the powers are neither fettered nor liberated because they are nonarising. The branches of enlightenment are neither fettered nor liberated because they are nonexistent, the branches of enlightenment are neither fettered nor liberated because they are void, and the branches of enlightenment are neither fettered nor liberated because they are nonarising. The noble eightfold path is neither fettered nor liberated because it is nonexistent, the noble eightfold path is neither fettered nor liberated because it is void, and the noble eightfold path is neither fettered nor liberated because it is nonarising.

8.362“Venerable Pūrṇa, the truths of the noble ones are neither fettered nor liberated, the meditative concentrations are neither fettered nor liberated, the immeasurable attitudes are neither fettered nor liberated, the formless absorptions are neither fettered nor liberated, the liberations are neither fettered nor liberated, the nine serial steps of meditative absorption are neither fettered nor liberated, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated, the extrasensory powers are neither fettered nor liberated, all the meditative stabilities are neither fettered nor liberated, and all the dhāraṇī [F.155.b] gateways are neither fettered nor liberated.

8.363“Venerable Pūrṇa, the truths of the noble ones are neither fettered nor liberated because they are nonexistent, the truths of the noble ones are neither fettered nor liberated because they are void, and the truths of the noble ones are neither fettered nor liberated because they are nonarising. The meditative concentrations are neither fettered nor liberated because they are nonexistent, the meditative concentrations are neither fettered nor liberated because they are void, and the meditative concentrations are neither fettered nor liberated because they are nonarising. The immeasurable attitudes are neither fettered nor liberated because they are nonexistent, the immeasurable attitudes are neither fettered nor liberated because they are void, and the immeasurable attitudes are neither fettered nor liberated because they are nonarising. The formless absorptions are neither fettered nor liberated because they are nonexistent, the formless absorptions are neither fettered nor liberated because they are void, and the formless absorptions are neither fettered nor liberated because they are nonarising. The liberations are neither fettered nor liberated because they are nonexistent, the liberations are neither fettered nor liberated because they are void, and the liberations are neither fettered nor liberated because they are nonarising. The nine serial steps of meditative absorption are neither fettered nor liberated because they are nonexistent, the nine serial steps of meditative absorption are neither fettered nor liberated because they are void, and the nine serial steps of meditative absorption are neither fettered nor liberated because they are nonarising. The emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are nonexistent; the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are void; and the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are nonarising. [F.156.a] The extrasensory powers are neither fettered nor liberated because they are nonexistent, the extrasensory powers are neither fettered nor liberated because they are void, and the extrasensory powers are neither fettered nor liberated because they are nonarising. All the meditative stabilities are neither fettered nor liberated because they are nonexistent, all the meditative stabilities are neither fettered nor liberated because they are void, and all the meditative stabilities are neither fettered nor liberated because they are nonarising. All the dhāraṇī gateways are neither fettered nor liberated because they are nonexistent, all the dhāraṇī gateways are neither fettered nor liberated because they are void, and all the dhāraṇī gateways are neither fettered nor liberated because they are nonarising.

8.364“Venerable Pūrṇa, the powers of the tathāgatas are neither fettered nor liberated, the fearlessnesses are neither fettered nor liberated, the kinds of exact knowledge are neither fettered nor liberated, great compassion is neither fettered nor liberated, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated.

8.365“Venerable Pūrṇa, the powers of the tathāgatas are neither fettered nor liberated because they are nonexistent, the powers of the tathāgatas are neither fettered nor liberated because they are void, and the powers of the tathāgatas are neither fettered nor liberated because they are nonarising. The fearlessnesses are neither fettered nor liberated because they are nonexistent, the fearlessnesses are neither fettered nor liberated because they are void, and the fearlessnesses are neither fettered nor liberated because they are nonarising. The kinds of exact knowledge are neither fettered nor liberated because they are nonexistent, the kinds of exact knowledge are neither fettered nor liberated because they are void, and the kinds of exact knowledge are neither fettered nor liberated because they are nonarising. [F.156.b] Great compassion is neither fettered nor liberated because it is nonexistent, great compassion is neither fettered nor liberated because it is void, and great compassion is neither fettered nor liberated because it is nonarising. The eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are nonexistent, the eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are void, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are nonarising.

8.366“Venerable Pūrṇa, knowledge of all the dharmas is neither fettered nor liberated, the knowledge of the aspects of the path is neither fettered nor liberated, and all-aspect omniscience is neither fettered nor liberated.

8.367“Venerable Pūrṇa, knowledge of all the dharmas is neither fettered nor liberated because it is nonexistent, knowledge of all the dharmas is neither fettered nor liberated because it is void, and knowledge of all the dharmas is neither fettered nor liberated because it is nonarising. The knowledge of the aspects of the path is neither fettered nor liberated because it is nonexistent, the knowledge of the aspects of the path is neither fettered nor liberated because it is void, and the knowledge of the aspects of the path is neither fettered nor liberated because it is nonarising. All-aspect omniscience is neither fettered nor liberated because it is nonexistent, all-aspect omniscience is neither fettered nor liberated because it is void, and all-aspect omniscience is neither fettered nor liberated because it is nonarising.

8.368“Venerable Pūrṇa, bodhisattvas also are neither fettered nor liberated. Buddhas also are neither fettered nor liberated.

8.369“Venerable Pūrṇa, bodhisattvas are neither fettered nor liberated because they are nonexistent, bodhisattvas are neither fettered nor liberated because they are void, and bodhisattvas are neither fettered nor liberated because they are nonarising. Buddhas [F.157.a] are neither fettered nor liberated because they are nonexistent, buddhas are neither fettered nor liberated because they are void, and buddhas are neither fettered nor liberated because they are nonarising.

8.370“Venerable Pūrṇa, the real nature is neither fettered nor liberated, the unmistaken real nature is neither fettered nor liberated, the one and only real nature is neither fettered nor liberated, the reality of phenomena is neither fettered nor liberated, the realm of phenomena is neither fettered nor liberated, the abiding nature of reality is neither fettered nor liberated, the maturity of phenomena is neither fettered nor liberated, and the very limit of reality is neither fettered nor liberated.

8.371“Venerable Pūrṇa, the real nature is neither fettered nor liberated because it is nonexistent, the real nature is neither fettered nor liberated because it is void, and the real nature is neither fettered nor liberated because it is nonarising. The unmistaken real nature is neither fettered nor liberated because it is nonexistent, the unmistaken real nature is neither fettered nor liberated because it is void, and the unmistaken real nature is neither fettered nor liberated because it is nonarising. The one and only real nature is neither fettered nor liberated because it is nonexistent, the one and only real nature is neither fettered nor liberated because it is void, and the one and only real nature is neither fettered nor liberated because it is nonarising. The reality of phenomena is neither fettered nor liberated because it is nonexistent, the reality of phenomena is neither fettered nor liberated because it is void, and the reality of phenomena is neither fettered nor liberated because it is nonarising. The realm of phenomena is neither fettered nor liberated because it is nonexistent, the realm of phenomena is neither fettered nor liberated because it is void, and the realm of phenomena is neither fettered nor liberated because it is nonarising. The abiding nature of reality is neither fettered nor liberated because it is nonexistent, the abiding nature of reality is neither fettered nor liberated because it is void, [F.157.b] and the abiding nature of reality is neither fettered nor liberated because it is nonarising. The maturity of phenomena is neither fettered nor liberated because it is nonexistent, the maturity of phenomena is neither fettered nor liberated because it is void, and the maturity of phenomena is neither fettered nor liberated because it is nonarising. The very limit of reality is neither fettered nor liberated because it is nonexistent, the very limit of reality is neither fettered nor liberated because it is void, and the very limit of reality is neither fettered nor liberated because it is nonarising.

8.372“Venerable Pūrṇa, the unconditioned is neither fettered nor liberated. The unconditioned is neither fettered nor liberated because it is nonexistent, the unconditioned is neither fettered nor liberated because it is void, and the unconditioned is neither fettered nor liberated because it is nonarising.

8.373“Venerable Pūrṇa, this is the portal of the Dharma of bodhisattva great beings named neither fettered nor liberated. The perfection of generosity is neither fettered nor liberated, the perfection of ethical discipline is neither fettered nor liberated, the perfection of tolerance is neither fettered nor liberated, the perfection of perseverance is neither fettered nor liberated, the perfection of meditative concentration is neither fettered nor liberated, and the perfection of wisdom is neither fettered nor liberated; the emptiness of internal phenomena is neither fettered nor liberated, the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, the emptiness of emptiness is neither fettered nor liberated, the emptiness of great extent is neither fettered nor liberated, the emptiness of ultimate reality is neither fettered nor liberated, the emptiness of conditioned phenomena is neither fettered nor liberated, the emptiness of unconditioned phenomena is neither fettered nor liberated, the emptiness of the unlimited is neither fettered nor liberated, the emptiness of that which has neither beginning nor end is neither fettered nor liberated, the emptiness of nonexclusion is neither fettered [F.158.a] nor liberated, the emptiness of inherent nature is neither fettered nor liberated, the emptiness of all phenomena is neither fettered nor liberated, the emptiness of intrinsic defining characteristics is neither fettered nor liberated, the emptiness of that which cannot be apprehended is neither fettered nor liberated, the emptiness of nonentities is neither fettered nor liberated, the emptiness of essential nature is neither fettered nor liberated, and the emptiness of an essential nature of nonentities is neither fettered nor liberated; the applications of mindfulness are neither fettered nor liberated, the correct exertions are neither fettered nor liberated, the supports for miraculous ability are neither fettered nor liberated, the faculties are neither fettered nor liberated, the powers are neither fettered nor liberated, the branches of enlightenment are neither fettered nor liberated, and the path is neither fettered nor liberated; the truths of the noble ones are neither fettered nor liberated, the meditative concentrations are neither fettered nor liberated, the immeasurable attitudes are neither fettered nor liberated, the formless absorptions are neither fettered nor liberated, the liberations are neither fettered nor liberated, the serial steps of meditative absorption are neither fettered nor liberated, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated, the extrasensory powers are neither fettered nor liberated, the meditative stabilities are neither fettered nor liberated, the dhāraṇī gateways are neither fettered nor liberated, the powers of the tathāgatas are neither fettered nor liberated, the fearlessnesses are neither fettered nor liberated, the kinds of exact knowledge are neither fettered nor liberated, great compassion is neither fettered nor liberated, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated; enlightenment is neither [F.158.b] fettered nor liberated, knowledge of all the dharmas is neither fettered nor liberated, the knowledge of the aspects of the path is neither fettered nor liberated, and all-aspect omniscience is neither fettered nor liberated; bodhisattvas are neither fettered nor liberated; buddhas are neither fettered nor liberated; and the real nature is neither fettered nor liberated, the unmistaken real nature is neither fettered nor liberated, the one and only real nature is neither fettered nor liberated, the reality of phenomena is neither fettered nor liberated, the realm of phenomena is neither fettered nor liberated, the abiding nature of reality is neither fettered nor liberated, the maturity of phenomena is neither fettered nor liberated, the very limit of reality is neither fettered nor liberated, and the unconditioned is neither fettered nor liberated.

8.374“Therefore, [bodhisattva great beings] dwell in the unfettered and unliberated perfection of generosity, dwell in the unfettered and unliberated perfection of ethical discipline, dwell in the unfettered and unliberated perfection of tolerance, dwell in the unfettered and unliberated perfection of perseverance, dwell in the unfettered and unliberated perfection of meditative concentration, and dwell in the unfettered and unliberated perfection of wisdom; dwell in the emptiness of internal phenomena, dwell in the unfettered and unliberated emptiness of external phenomena, dwell in the unfettered and unliberated emptiness of external and internal phenomena, dwell in the unfettered and unliberated emptiness of emptiness, dwell in the unfettered and unliberated emptiness of great extent, dwell in the unfettered and unliberated emptiness of ultimate reality, dwell in the unfettered and unliberated emptiness of conditioned phenomena, dwell in the unfettered and unliberated emptiness of unconditioned phenomena, dwell in the unfettered and unliberated emptiness of the unlimited, dwell in the unfettered and unliberated emptiness of that which has neither beginning nor end, dwell in the unfettered and unliberated emptiness of nonexclusion, dwell in [F.159.a] the unfettered and unliberated emptiness of inherent nature, dwell in the unfettered and unliberated emptiness of all phenomena, dwell in the unfettered and unliberated emptiness of intrinsic defining characteristics, dwell in the unfettered and unliberated emptiness of that which cannot be apprehended, dwell in the unfettered and unliberated emptiness of nonentities, dwell in the unfettered and unliberated emptiness of essential nature, and dwell in the unfettered and unliberated emptiness of an essential nature of nonentities; dwell in the unfettered and unliberated applications of mindfulness, dwell in the unfettered and unliberated correct exertions, dwell in the unfettered and unliberated supports for miraculous ability, dwell in the unfettered and unliberated faculties , dwell in the unfettered and unliberated powers, dwell in the unfettered and unliberated branches of enlightenment, and dwell in the unfettered and unliberated noble eightfold path; dwell in the unfettered and unliberated truths of the noble ones, dwell in the unfettered and unliberated meditative concentrations, dwell in the unfettered and unliberated immeasurable attitudes, dwell in the unfettered and unliberated formless absorptions, dwell in the unfettered and unliberated liberations, dwell in the unfettered and unliberated serial steps of meditative absorption, dwell in the unfettered and unliberated emptiness, signlessness, and wishlessness gateways to liberation, dwell in the unfettered and unliberated extrasensory powers, dwell in the unfettered and unliberated meditative stabilities, dwell in the unfettered and unliberated dhāraṇī gateways, dwell in the eighteen unfettered and unliberated powers of the tathāgatas, dwell in the four unfettered and unliberated fearlessnesses, dwell in the four unfettered and unliberated kinds of exact knowledge, dwell [F.159.b] in unfettered and unliberated great compassion, and dwell in the eighteen unfettered and unliberated distinct qualities of the buddhas; dwell in unfettered and unliberated enlightenment, dwell in unfettered and unliberated knowledge of all the dharmas, dwell in the unfettered and unliberated knowledge of the aspects of the path, and dwell in unfettered and unliberated all-aspect omniscience; dwell in the unfettered and unliberated real nature, dwell in the unfettered and unliberated unmistaken real nature, dwell in the unfettered and unliberated one and only real nature, dwell in the unfettered and unliberated reality of phenomena, dwell in the unfettered and unliberated realm of phenomena, dwell in the unfettered and unliberated abiding nature of reality, dwell in the unfettered and unliberated maturity of phenomena, dwell in the unfettered and unliberated very limit of reality, and dwell in the unfettered and unliberated unconditioned.

8.375“Having dwelled there, 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 [F.160.a] the knowledge of the aspects of the path that is neither fettered nor liberated. Being neither fettered nor liberated, they will fully awaken to 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 establish in the three vehicles those beings who are neither fettered nor liberated.

8.376“Venerable Pūrṇa, so it is that bodhisattva great beings who are neither fettered nor liberated will comprehend all phenomena, because they are nonexistent, void, and nonarising, by means of the six perfections that are neither fettered nor liberated. Venerable Pūrṇa, one should know that it is in this way that bodhisattva great beings who are neither fettered nor liberated have donned the armor of the Great Vehicle.”

8.377Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, what is the Great Vehicle of bodhisattva great beings? Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle? From where does this Great Vehicle go forth? Where does this vehicle come to rest? Who will go forth in this vehicle?”

8.378The Blessed One said to Venerable Subhūti, “Subhūti, you have asked, ‘Lord, what is the Great Vehicle of bodhisattva great beings?’ Subhūti, the six perfections are the Great Vehicle of bodhisattva great beings. If you ask what these six are, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.160.b] the perfection of meditative concentration, and the perfection of wisdom.

8.379“Subhūti, here bodhisattva great beings, with their attention directed toward all-aspect omniscience, give inner or outer objects as gifts to those who want them, and, making common cause with all beings, without apprehending anything, dedicate the merit to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings.”

8.380“Blessed Lord, what is the perfection of ethical discipline of bodhisattva great beings?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, themselves adopt and maintain correctly the path of the ten virtuous actions. They also induce other beings to adopt the path of the ten virtuous actions, secure and establish them in that, and they do so without apprehending anything. This is the unblemished perfection of ethical discipline of bodhisattva great beings.”

8.381“Blessed Lord, what is the perfection of tolerance of bodhisattva great beings?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, are themselves completely tolerant. They also induce others to become tolerant, and they do so without apprehending anything. This is the perfection of tolerance of bodhisattva great beings.”

8.382“Blessed Lord, what is the perfection of perseverance of bodhisattva great beings?” [F.161.a]

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, do not themselves give up persevering at the six perfections. They also connect others with the six perfections, and they do so without apprehending anything. This is the perfection of perseverance of bodhisattva great beings.”

8.383“Blessed Lord, what is the perfection of meditative concentration of bodhisattva great beings?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, are skillfully absorbed in the meditative concentrations but will not be subject to rebirth on account of them. They also induce others to become absorbed in the meditative concentrations, and they do so without apprehending anything. This is the perfection of meditative concentration of bodhisattva great beings.”

8.384“Blessed Lord, what is the perfection of wisdom of bodhisattva great beings?”

“Subhūti,” replied the Blessed One,” here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, themselves are without fixation with respect to all phenomena, and by way of not apprehending anything discern the nature of all phenomena. They also induce other beings to adopt nonfixation with respect to all phenomena and to discern the nature of all phenomena, they secure and establish them in that, and they do so by way of not apprehending anything. This is the perfection of wisdom of bodhisattva great beings. [F.161.b]

8.385“This, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is this: the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

8.386“If, among them, you ask what is the emptiness of internal phenomena, the eyes, ears, nose, tongue, body, and mental faculty are called internal phenomena. Among these, 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 nature. The ears are empty of the ears because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. The nose is empty of the nose because it does not endure and it does not disintegrate. If you ask why, it is because that is its nature. The tongue is empty of the tongue because it does not endure and it does not disintegrate. If you ask why, it is because that is its nature. The body is empty of the body because it does not endure and it does not disintegrate. If you ask why, it is because that is its nature. And the mental faculty is empty of the mental faculty because it does not endure and it does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of internal phenomena .

8.387“If, among them, you ask what is the emptiness of external phenomena, sights, sounds, odors, tastes, tangibles, and mental phenomena are called external phenomena. Among these, 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 nature. [F.162.a] Sounds are empty of sounds because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. Odors are empty of odors because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. Tastes are empty of tastes because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. Tangibles are empty of tangibles because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. And mental phenomena are empty of mental phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their nature. This is called the emptiness of external phenomena .

8.388“If, among them, you ask what is the emptiness of external and internal phenomena, the six inner sense fields and the six outer sense fields are called external and internal phenomena. Among these, inner phenomena are empty of outer phenomena because they do not endure and they do not disintegrate. 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. If you ask why, it is because that is their nature. This is called the emptiness of external and internal phenomena .

8.389“If, among them, you ask what is the emptiness of emptiness, the emptiness of that emptiness that is the emptiness of phenomena is an emptiness. If you ask why, it is because that is its nature. This is called the emptiness of emptiness .

8.390“If, among them, you ask what is 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 direction of the nadir is empty of the direction of the nadir, the direction of the zenith is empty of the direction of the zenith, and similarly 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 nature. This is called the emptiness of great extent .

8.391“If, among them, you ask what is the emptiness of ultimate reality, the ultimate reality is nirvāṇa. [F.162.b] That nirvāṇa is also empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of ultimate reality .

8.392“If, among them, you ask what is the emptiness of conditioned phenomena, the realm of desire, the realm of form, and the realm of formlessness are called conditioned phenomena . Among these, 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 nature. This is called the emptiness of conditioned phenomena .

8.393“If, among them, you ask what is the emptiness of unconditioned phenomena, anything that does not arise, that does not cease, and that does not change into something else is called an unconditioned phenomenon. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. If you ask why, it is because that is their nature. This is called the emptiness of unconditioned phenomena .

8.394“If, among them, you ask what is the emptiness of the unlimited, that of which a limit cannot be apprehended is unlimited. 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 nature. This is called the emptiness of the unlimited .

8.395“If, among them, you ask what is the emptiness of that which has neither beginning nor end, a ‘going’ cannot be apprehended and a ‘coming’ cannot be apprehended in that of which a beginning cannot be apprehended and an end cannot be apprehended. 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 nature. This is called the emptiness of that which has neither beginning nor end .

8.396“If, among them, you ask what is the emptiness of nonexclusion, it is that in which there is no repudiating at all. [F.163.a] Nonexclusion is empty of nonexclusion because it does not endure and does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of nonexclusion .

8.397“If, among them, you ask what is the emptiness of inherent nature, that which is the inherent nature of all phenomena, whether conditioned or unconditioned, is not created by the śrāvakas, not created by the pratyekabuddhas, not created by the bodhisattva great beings, and not created by the tathāgatas, arhats, perfectly complete buddhas. Inherent nature is empty of inherent nature because it does not endure and does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of inherent nature .

8.398“If, among them, you ask what is the emptiness of all phenomena, physical forms, feelings, perceptions, formative predispositions, and consciousness; the eyes, the ears, the nose, the tongue, the body, and the mental faculty; sights, sounds, odors, tastes, tangibles, and mental phenomena; visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness; visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporally compounded sensory contact, and mentally compounded sensory contact; feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact; phenomena that have form and are formless; conditioned phenomena; and unconditioned phenomena‍—those are called all phenomena. [F.163.b] 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 nature. This is called the emptiness of all phenomena .

8.399“If, among them, you ask what is the emptiness of intrinsic defining characteristics, the intrinsic defining characteristic of a physical form is disintegration, the intrinsic defining characteristic of a feeling is emotional experience, the intrinsic defining characteristic of a perception is apprehending, the intrinsic defining characteristic of a formative predisposition is being the condition for something, and the intrinsic defining characteristic of consciousness is making something known; the intrinsic defining characteristic of an aggregate is suffering, the intrinsic defining characteristic of a sensory element is being poisonous, and the intrinsic defining characteristic of a sense field is being a gateway to arising; the intrinsic defining characteristic of the perfection of generosity is giving away, the intrinsic defining characteristic of the perfection of ethical discipline is relieving pain, the intrinsic defining characteristic of the perfection of tolerance is not getting angry, the intrinsic defining characteristic of the perfection of perseverance is not growing fainthearted, the intrinsic defining characteristic of the perfection of meditative concentration is becoming completely collected, and the intrinsic defining characteristic of the perfection of wisdom is nonattachment; the intrinsic defining characteristic of the meditative concentrations, immeasurable attitudes, and formless absorptions is not being upset; the intrinsic defining characteristic of the thirty-seven factors conducive to enlightenment is emergence; the intrinsic defining characteristic of the emptiness gateway to liberation is being void, the intrinsic defining characteristic of the signlessness gateway to liberation is calm, and the intrinsic defining characteristic of the wishlessness gateway is relieving suffering; the intrinsic defining characteristic of a liberation is liberating; the intrinsic defining characteristic of the powers is being well realized; the intrinsic defining characteristic of the fearlessnesses is being extremely secure; the intrinsic defining characteristic of the kinds of exact knowledge is that they cannot be cut; the intrinsic defining characteristic of great loving kindness is supplying benefit; the intrinsic defining characteristic of great compassion is supplying protection; the intrinsic defining characteristic of great joy is delight; [F.164.a] the intrinsic defining characteristic of great equanimity is being unadulterated; the intrinsic defining characteristic of the eighteen distinct qualities of the buddhas is that they cannot be stolen; and the intrinsic defining characteristic of all-aspect omniscience is direct perception. All those phenomena are empty of their respective intrinsic defining characteristics‍—the intrinsic defining characteristic of conditioned phenomena and the intrinsic defining characteristic of unconditioned phenomena‍—because they do not endure and do not disintegrate. If you ask why, it is because that is their nature. This is called the emptiness of intrinsic defining characteristics .

8.400“If, among them, you ask what is the emptiness of that which cannot be apprehended, that which cannot be apprehended‍—that in which the past cannot be apprehended, the future cannot be apprehended, and the constancy of the present cannot be apprehended‍—is empty of that which cannot be apprehended because it does not endure and does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of that which cannot be apprehended .

8.401“If, among them, you ask what is the emptiness of an essential nature of nonentities, the essential nature of a union does not exist, because all phenomena are dependently arisen. A union is empty of a union because it does not endure and does not disintegrate. If you ask why, it is because that is its nature. This is called the emptiness of an essential nature of nonentities .

8.402“Moreover, Subhūti, entity is empty of entity. Nonentity is empty of nonentity. Essential entity is empty of essential entity. Entity from something else is empty of entity from something else.

8.403“If, among them, you ask what the entity is that is called entity , it is the five aggregates. Those aggregates are empty of aggregates, and, in that way, entity is empty of entity.

8.404“If you ask in what way nonentity is empty of nonentity, a nonentity is an unconditioned phenomenon, so, because an unconditioned phenomenon is empty of an unconditioned phenomenon, nonentity is empty of nonentity.

8.405“If you ask in what way essential entity [F.164.b] is empty of essential entity, essential entity is unmistaken inherent nature, and that which is the emptiness in it has not been created by knowing and has not been created by seeing. That is the emptiness of essential entity.

8.406“If, among them, you ask what is the emptiness of entity from something else, whether the tathāgatas appear or whether the tathāgatas do not appear, the abiding nature of phenomena, the reality of phenomena, the realm of phenomena, the maturity of phenomena, the real nature, the unmistaken real nature, the one and only real nature, and the very limit of reality remain as they are. Thus, those phenomena are empty of something else. This is called the emptiness of entity from something else.

“This, Subhūti, is the Great Vehicle of bodhisattva great beings.” [B12]

8.407“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the meditative stability named heroic valor , the meditative stability named precious seal , the meditative stability named lion’s play , the meditative stability named beautiful moon , the meditative stability named crest of the moon’s victory banner , the meditative stability named surpassing all phenomena , the meditative stability named seal of all phenomena , the meditative stability named surveying the crown pinnacle , the meditative stability named certainty in the realm of phenomena , the meditative stability named crest of certainty’s victory banner , the meditative stability named vajra , the meditative stability named seal of entry into all phenomena , the meditative stability named well established as the king of meditative stabilities , the meditative stability named excellently well established , [F.165.a] the meditative stability named well-engaging king of meditative stabilities , the meditative stability named without mistakes , the meditative stability named because of the diffusion of light rays not making mistakes , the meditative stability named power of effort , the meditative stability named exalted , the meditative stability named engaging with certainty in lexical explanations , the meditative stability named entry into designations , the meditative stability named observation of spatial directions , the meditative stability named sealed with the seal , the meditative stability named unimpaired , the meditative stability named oceanic seal gathering all phenomena , the meditative stability named seal of the king , the meditative stability named permeation of space , the meditative stability named vajra maṇḍala , the meditative stability named purified of the three spheres , the meditative stability named shoulder ornament of the victory banner’s crest , the meditative stability named Indra’s crest , the meditative stability named pursued the stream, the meditative stability named yawning lion , the meditative stability named stretching lion, the meditative stability named stretching-out lion , the meditative stability named beyond sequence , the meditative stability named without attachment or impediment , the meditative stability named repudiation of afflicted mental states , the meditative stability named illumination , the meditative stability named unseeking , the meditative stability named no fixed abode , the meditative stability named free from mentation , the meditative stability named taming the four māras , the meditative stability named stainless lamplight , [F.165.b] the meditative stability named boundless light , the meditative stability named illuminator , the meditative stability named total illumination , the meditative stability named pure supremacy , the meditative stability named stainless light , the meditative stability named bringer of joy , the meditative stability named lightning lamp , the meditative stability named inexhaustible , the meditative stability named unvanquished , the meditative stability named majestic , the meditative stability named free from extinction , the meditative stability named unmoving , the meditative stability named calmed , the meditative stability named imperishable , abiding in the meditative stability named lamp of the sun , the meditative stability named immaculate moon , the meditative stability named clear-eyed , the meditative stability named lamp of wisdom , the meditative stability named clear appearance , the meditative stability named moon lamp , the meditative stability named illuminating , the meditative stability named does what needs to be done , the meditative stability named glory of transcendental knowledge , the meditative stability named vajra-like , the meditative stability named stability of mind , the meditative stability named total illumination , the meditative stability named well situated , the meditative stability named jewel cusp , the meditative stability named seal of the supreme phenomenon , the meditative stability named sameness of all phenomena , the meditative stability named renunciation of delight , the meditative stability named elevated by phenomena , the meditative stability named expanded on account of being elevated by phenomena , the meditative stability named jewel state , the meditative stability named forsaking fights , the meditative stability named dispersal , the meditative stability named [F.166.a] distinguishing the terms associated with all phenomena , the meditative stability named determination , the meditative stability named stainless performance , the meditative stability named arranging the sameness of letters , the meditative stability named devoid of letters , the meditative stability named cutting off the objective support , the meditative stability named unmodified , the meditative stability named aspectless , the meditative stability named entering into names and signs , the meditative stability named free from activity , the meditative stability named entering into the ascertainment of names , the meditative stability named a practitioner without a dwelling , the meditative stability named devoid of darkness , the meditative stability named endowed with practice , the meditative stability named unwavering , the meditative stability named transcendence of the range , the meditative stability named accumulation of all attributes , the meditative stability named abiding without mentation , the meditative stability named abiding with certainty , the meditative stability named blossoming and vibrance of the flowers of virtue , the meditative stability named endowed with the branches of enlightenment , the meditative stability named boundless eloquence , the meditative stability named boundless lamplight , the meditative stability named equal to the unequaled , the meditative stability named transcending all phenomena , the meditative stability named delineator , the meditative stability named dispelling doubt , the meditative stability named without settled focus , the meditative stability named single array , the meditative stability named manifest attainment of aspects , the meditative stability named single aspect , the meditative stability named nonexclusion of the aspect , the meditative stability named supreme performance , the meditative stability named [F.166.b] comprehension of all bases of existence through realization , the meditative stability named entrance to symbols and sounds , the meditative stability named jewel heart , the meditative stability named unattached to any phenomena , the meditative stability named array of flashes of lightning , the meditative stability named forsaking , the meditative stability named lamp of doctrine , the meditative stability named lamp of transcendental knowledge , the meditative stability named manifest attainment of the miraculous ability to not return , the meditative stability named devoid of vocalic syllables , the meditative stability named burning lamp , the meditative stability named purification of defining characteristics , the meditative stability named nondistinguished , the meditative stability named endowed with a distinct forbearance , the meditative stability named endowed with all finest aspects , the meditative stability named endowed with dhāraṇīs , the meditative stability named absence of joy with respect to all happiness and suffering , the meditative stability named inexhaustible cornucopia , the meditative stability named dhāraṇī intelligence , the meditative stability named perfect elimination of right and wrong , the meditative stability named perfect calming of all contradictions and refutations , the meditative stability named no harmony or disharmony , the meditative stability named taintless light , the meditative stability named endowed with the essence , the meditative stability named taintless light of the full moon , the meditative stability named lightning light , the meditative stability named great ornament , the meditative stability named illuminator in all respects , the meditative stability named protector of all worlds , the meditative stability named sameness of meditative stability , the meditative stability [F.167.a] named with a dustless and dust-free principle , the meditative stability named convergence in nonaffliction , the meditative stability named convergence of all afflicted mental states in nonaffliction , the meditative stability named intent on a dwelling that has not been apprehended , the meditative stability named abiding in the real nature without mentation , the meditative stability named self-originated from the vessel , the meditative stability named incinerating all afflicted mental states , the meditative stability named lamp of great transcendental knowledge , the meditative stability named origin of the ten powers , the meditative stability named opener of the gateways , the meditative stability named dispelling the defects of corporeality , the meditative stability named obliterating defects of speech, transforming them as if into space , the meditative stability named dispelling the defects of the mind , the meditative stability named thorough investigation , the meditative stability named space-like , and the meditative stability named space-like and without attachment, hence free and without blemish .

8.408“If, among them, you ask what is the meditative stability named heroic valor , this meditative stability ranges over the perceptual range of all meditative stabilities. This is the meditative stability named heroic valor .

8.409“If, among them, you ask what is the meditative stability named precious seal , through this meditative stability all meditative stabilities are sealed. This is the meditative stability named precious seal .

8.410“If, among them, you ask what is the meditative stability named lion’s play , abiding [F.167.b] in that meditative stability they play with all meditative stabilities. This is the meditative stability named lion’s play .

8.411“If, among them, you ask what is the meditative stability named beautiful moon , abiding in that meditative stability they illuminate all meditative stabilities. This is the meditative stability named beautiful moon .

8.412“If, among them, you ask what is 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 .

8.413“If, among them, you ask what is the meditative stability named surpassing all phenomena , abiding in that meditative stability they become exalted on account of all meditative stabilities. This is the meditative stability named surpassing all phenomena .

8.414“If, among them, you ask what is the meditative stability named seal of all phenomena , abiding in that meditative stability they hold the seal of all meditative stabilities. This is the meditative stability named seal of all phenomena .

8.415“If, among them, you ask what is the meditative stability named surveying the crown pinnacle , abiding in that meditative stability they survey the pinnacle of all meditative stabilities. This is the meditative stability named surveying the crown pinnacle .

8.416“If, among them, you ask what is the meditative stability named certainty in the realm of phenomena , abiding in that meditative stability they move toward understanding concerning the realm of phenomena. This is the meditative stability named certainty in the realm of phenomena .

8.417“If, among them, you ask what is 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 .

8.418“If, among them, you ask what is the meditative stability named vajra , abiding in that meditative stability all meditative stabilities will not perish. This is the meditative stability named vajra . [F.168.a]

8.419“If, among them, you ask what is the meditative stability named seal of entry into all phenomena , abiding in that meditative stability one enters into the seal of all phenomena. This is the meditative stability named seal of entry into all phenomena .

8.420“If, among them, you ask what is the meditative stability named well established as the king of meditative stabilities , abiding in that meditative stability they are well established in all meditative stabilities, like a king. This is the meditative stability named well established as the king of meditative stabilities .

8.421“If, among them, you ask what is the meditative stability named excellently well established , abiding in that meditative stability they take hold of and do not squander all the accumulations of merit. This is the meditative stability named excellently well established .

8.422“If, among them, you ask what is the meditative stability named the well-founded king of meditative stabilities , abiding in that meditative stability, all the kings of meditative stabilities are well placed and founded. This is the meditative stability named the well-founded king of meditative stabilities .

8.423“If, among them, you ask what is the meditative stability named diffusion of light rays , abiding in that meditative stability they diffuse the light rays of all meditative stabilities. This is the meditative stability named diffusion of light rays .

8.424“If, among them, you ask what is the meditative stability named without mistakes , abiding in that meditative stability they cause the recollection and nondegeneration of all the perceptual ranges and practices of all absorptions. This is the meditative stability named without mistakes .

8.425“If, among them, you ask what is the meditative stability named because of the diffusion of light rays not making mistakes , abiding in that meditative stability they illuminate all the world systems of beings with the light rays of the meditative stabilities and cause the recollection of earlier practices. This is the meditative stability named because of the diffusion of light rays not making mistakes .

8.426“If, among them, you ask what is [F.168.b] the meditative stability named power of effort , abiding in that meditative stability they cause the generation of the force of the effort of all meditative stabilities. This is the meditative stability named power of effort .

8.427“If, among them, you ask what is the meditative stability named array of power , abiding in that meditative stability they array the power of all meditative stabilities. This is the meditative stability named array of power .

8.428“If, among them, you ask what is the meditative stability named exalted , abiding in that meditative stability all meditative stabilities become exalted. This is the meditative stability named exalted .

8.429“If, among them, you ask what is the meditative stability named engaging with certainty in lexical explanations , abiding in that meditative stability they engage in the exposition of the etymologies of all the meditative stabilities. This is the meditative stability named engaging with certainty in lexical explanations .

8.430“If, among them, you ask what is the meditative stability named entry into designations , abiding in that meditative stability they enter into the designations of all the meditative stabilities. This is the meditative stability named entry into designations .

8.431“If, among them, you ask what is the meditative stability named observation of spatial directions , abiding in that meditative stability they observe the spatial directions of all meditative stabilities. This is the meditative stability named observation of spatial directions .

8.432“If, among them, you ask what is the meditative stability named sealed with the seal , abiding in that meditative stability they are sealed with the seal of all meditative stabilities. This is the meditative stability named sealed with the seal .

8.433“If, among them, you ask what is the meditative stability named unimpaired , abiding in that meditative stability none of the meditative stabilities becomes impaired. This is the meditative stability named unimpaired .

8.434“If, among them, you ask what is the meditative stability named [F.169.a] oceanic seal gathering all phenomena , abiding in that meditative stability all meditative stabilities gather and go into being included in it. This is the meditative stability named oceanic seal gathering all phenomena .

8.435“If, among them, you ask what is the meditative stability named seal of the king , abiding in that meditative stability they definitely achieve all their purposes, just as the establishment of all one wants is caused by the seal of the king. This is the meditative stability named seal of the king .

8.436“If, among them, you ask what is the meditative stability named permeation of space , abiding in that meditative stability space is permeated extensively with all the meditative stabilities. This is the meditative stability named permeation of space .

8.437“If, among them, you ask what is the meditative stability named vajra maṇḍala , abiding in that meditative stability they apprehend the maṇḍalas of all meditative stabilities. This is the meditative stability named vajra maṇḍala .

8.438“If, among them, you ask what is the meditative stability named purified of the three spheres , abiding in that meditative stability they do not grasp all the meditative stabilities, those in meditative stabilities, or the perceptual ranges of the meditative stabilities. This is the meditative stability named purified of the three spheres .

8.439“If, among them, you ask what is the meditative stability named shoulder ornament of the victory banner’s crest , abiding in that meditative stability they rise above all meditative concentrations, like the supreme victory banner. This is the meditative stability named shoulder ornament of the victory banner’s crest .

8.440“If, among them, you ask what is the meditative stability named Indra’s crest , abiding in that meditative stability they obtain with certainty the supreme Indra of all meditative stabilities. This is the meditative stability named Indra’s crest .

8.441“If, among them, you ask what is the meditative stability named pursuit of the stream , abiding in that meditative stability [F.169.b] one sets out without error in pursuit of all meditative stabilities. This is the meditative stability named pursuit of the stream .

8.442“If, among them, you ask what is the meditative stability named yawning lion , abiding in that meditative stability, having become powerful with elimination of all dust and stains, on account of acquiring the supreme power, like the king of lions, they yawn, as it were. This is the meditative stability named yawning lion .

8.443“If, among them, you ask what is the meditative stability named stretching lion , abiding in that meditative stability, on account of the acquisition of power over the supreme miraculous displays, they are without fear or trepidation, and slip into and destroy the forces of all the māras. This is the meditative stability named stretching lion .

8.444“If, among them, you ask what is the meditative stability named stretching-out lion , abiding in that meditative stability, endowed with supreme confidence, they feel no trepidation in the midst of many retinues and vanquish all the wrong views of the non-Buddhists. This is the meditative stability named stretching-out lion .

8.445“If, among them, you ask what is the meditative stability named beyond sequence , abiding in that meditative stability they interrupt the continuity of the phenomena of saṃsāra. This is the meditative stability named beyond sequence .

8.446“If, among them, you ask what is the meditative stability named without attachment or impediment , abiding in that meditative stability, in regard to all phenomena, there is no grasping or obstruction. This is the meditative stability named without attachment or impediment .

8.447“If, among them, you ask what is the meditative stability named repudiation of afflicted mental states , abiding in that meditative stability they dispel the stains of all afflicted mental states. This is the meditative stability named repudiation of afflicted mental states .

8.448“If, among them, you ask what is the meditative stability named illumination , abiding in that meditative stability they illuminate, irradiate, and light up all meditative stabilities. This is [F.170.a] the meditative stability named illumination .

8.449“If, among them, you ask what is the meditative stability named unseeking , abiding in that meditative stability nothing at all is sought. This is the meditative stability named unseeking .

8.450“If, among them, you ask what is the meditative stability named no fixed abode , abiding in that meditative stability they do not observe anything at all as an abode that is a basis. This is the meditative stability named no fixed abode .

8.451“If, among them, you ask what is the meditative stability named free from mentation , for those abiding in that meditative stability mind does not arise, nor do mental factors occur. This is the meditative stability named free from mentation .

8.452“If, among them, you ask what is the meditative stability named taming the four māras , abiding in that meditative stability they subdue all four māras that are the enemies. This is the meditative stability named taming the four māras.

8.453“If, among them, you ask what is the meditative stability named stainless lamplight , abiding in that meditative stability they act as the stainless lamplight of all meditative stabilities. This is the meditative stability named stainless lamplight .

8.454“If, among them, you ask what is the meditative stability named boundless light , abiding in that meditative stability they generate boundless light. This is the meditative stability named boundless light .

8.455“If, among them, you ask what is the meditative stability named illuminator , immediately after this meditative stability has been attained they illuminate all meditative concentrations. This is the meditative stability named illuminator .

8.456“If, among them, you ask what is the meditative stability named total illumination , immediately after that meditative stability has been attained they illuminate the gateways of all meditative concentrations. This is the meditative stability named total illumination .

8.457“If, among them, you ask what is the meditative stability named pure supremacy , abiding in that meditative stability they acquire the purity that is the same for all meditative stabilities. [F.170.b] This is the meditative stability named pure supremacy .

8.458“If, among them, you ask what is the meditative stability named stainless light , abiding in that meditative stability they dispel the stains of all meditative stabilities. This is the meditative stability named stainless light .

8.459“If, among them, you ask what is the meditative stability named bringer of joy , abiding in that meditative stability they experience the joy of all meditative stabilities. This is the meditative stability named bringer of joy .

8.460“If, among them, you ask what is the meditative stability named lightning lamp , abiding in that meditative stability they serve as a lamp for all meditative stabilities. This is the meditative stability named lightning lamp .

8.461“If, among them, you ask what is the meditative stability named inexhaustible , abiding in that meditative stability they do not observe whether any meditative stabilities are exhaustible or inexhaustible. This is the meditative stability named inexhaustible .

8.462“If, among them, you ask what is the meditative stability named unvanquished , abiding in that meditative stability they acquire power over all meditative stabilities. This is the meditative stability named unvanquished .

8.463“If, among them, you ask what is the meditative stability named majestic , abiding in that meditative stability they blaze with the majesty and splendor and of all meditative stabilities. This is the meditative stability named majestic .

8.464“If, among them, you ask what is the meditative stability named free from extinction , abiding in that meditative stability they observe that all meditative stabilities are inexhaustible and observe them such that they do not observe even the slightest atom. This is the meditative stability named free from extinction .

8.465“If, among them, you ask what is the meditative stability named unmoving , abiding in that meditative stability they neither waver, nor vacillate, nor engage with or give rise to conceit about any meditative stability. This is the meditative stability named unmoving .

8.466“If, among them, you ask what is the meditative stability [F.171.a] named calmed , abiding in that meditative stability absorptions become calmed. This is the meditative stability named calmed .

8.467“If, among them, you ask what is the meditative stability named imperishable , abiding in that meditative stability they do not observe any meditative stabilities to perish. This is the meditative stability named imperishable .

8.468“If, among them, you ask what is the meditative stability named lamp of the sun , abiding in that meditative stability they illuminate the gateways of all meditative stabilities. This is the meditative stability named lamp of the sun .

8.469“If, among them, you ask what is the meditative stability named immaculate moon , abiding in that meditative stability they lift the darkness of all meditative stabilities. This is the meditative stability named immaculate moon .

8.470“If, among them, you ask what is the meditative stability named lamp of wisdom , abiding in that meditative stability they dispel all the darkness of ignorance with respect to all meditative stabilities. This is the meditative stability named lamp of wisdom .

8.471“If, among them, you ask what is the meditative stability named clear-eyed , abiding in that meditative stability they purify the five eyes. This is the meditative stability named clear-eyed .

8.472“If, among them, you ask what is the meditative stability named clear appearance , abiding in that meditative stability they acquire the four kinds of exact knowledge of all meditative stabilities. This is the meditative stability named clear appearance .

8.473“If, among them, you ask what is the meditative stability named moon lamp , abiding in that meditative stability they dispel the darkness of the ignorance of all beings and have become like the moon. This is the meditative stability named moon lamp .

8.474“If, among them, you ask what is the meditative stability named illuminating , abiding in that meditative stability they illuminate the gateways of all meditative stabilities. This is the meditative stability named [F.171.b] illuminating .

8.475“If, among them, you ask what is the meditative stability named does what needs to be done , abiding in that meditative stability they do all that needs to be done by meditative stabilities. This is the meditative stability named does what needs to be done .

8.476“If, among them, you ask what is the meditative stability named glory of transcendental knowledge , abiding in that meditative stability they observe the glorious transcendental knowledge with respect to all meditative stabilities. This is the meditative stability named glory of transcendental knowledge .

8.477“If, among them, you ask what is the meditative stability named vajra-like , abiding in that meditative stability they cause the comprehension of all meditative stabilities without observing even the meditative stability itself. This is the meditative stability named vajra-like .

8.478“If, among them, you ask what is the meditative stability named stability of mind , the mind of those abiding in that meditative stability neither wavers nor vacillates, nor does it turn back, nor does it become wearied, nor does it become unhappy at misfortune, and they do not think, ‘This is the mind.’ This is the meditative stability named stability of mind .

8.479“If, among them, you ask what is the meditative stability named total illumination , abiding in that meditative stability they observe the illumination of all. This is the meditative stability named total illumination .

8.480“If, among them, you ask what is the meditative stability named well situated , abiding in that meditative stability they are well situated in all meditative stabilities. This is the meditative stability named well situated .

8.481“If, among them, you ask what is 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 .

8.482“If, among them, you ask what is the meditative stability named seal of the supreme phenomenon , abiding in that meditative stability all meditative stabilities are sealed, based on their being sealed with the absence [F.172.a] of a seal that is the very limit. This is the meditative stability named seal of the supreme phenomenon .

8.483“If, among them, you ask what is the meditative stability named sameness of all phenomena , abiding in that meditative stability they observe that there is nothing at all that is excluded from sameness. This is the meditative stability named sameness of all phenomena .

8.484“If, among them, you ask what is the meditative stability named renunciation of delight , abiding in that meditative stability they renounce delight in all meditative stabilities and all phenomena. This is the meditative stability named renunciation of delight .

8.485“If, among them, you ask what is the meditative stability named elevated by phenomena , abiding in that meditative stability they dispel the darkness in regard to all phenomena and are elevated by all the meditative stabilities. This is the meditative stability named elevated by phenomena .

8.486“If, among them, you ask what is the meditative stability named expanded on account of being elevated by phenomena , abiding in that meditative stability the qualities of the buddhas rise up and are complete. This is the meditative stability named expanded on account of being elevated by phenomena .

8.487“If, among them, you ask what is the meditative stability named jewel state , abiding in that meditative stability they become the source of all the infinite great jewel qualities. This is the meditative stability named jewel state .

8.488“If, among them, you ask what is the meditative stability named forsaking fights , abiding in that meditative stability they forsake all the various mundane arguments and fights. This is the meditative stability named forsaking fights .

8.489“If, among them, you ask what is the meditative stability named dispersal , abiding in that meditative stability they disperse all phenomena. This is the meditative stability named dispersal .

8.490“If, among them, you ask what is the meditative stability named distinguishing the terms associated with all phenomena , abiding in that meditative [F.172.b] stability they distinguish between the terms associated with all meditative stabilities and all phenomena. This is the meditative stability named distinguishing the terms associated with all phenomena .

8.491“If, among them, you ask what is the meditative stability named determination , abiding in that meditative stability they obtain certainty about the sameness of all phenomena. This is the meditative stability named determination .

8.492“If, among them, you ask what is the meditative stability named stainless performance , abiding in that meditative stability they generate purified, limitless performances. This is the meditative stability named stainless performance .

8.493“If, among them, you ask what is the meditative stability named arranging the sameness of letters , abiding in that meditative stability they acquire the sameness of the letters for all meditative stabilities. This is the meditative stability named arranging the sameness of letters .

8.494“If, among them, you ask what is the meditative stability named devoid of letters , abiding in that meditative stability they do not apprehend even a single letter for any meditative stability. This is the meditative stability named devoid of letters .

8.495“If, among them, you ask what is the meditative stability named cutting off the objective support , abiding in that meditative stability the objective support for all meditative stabilities is cut off. This is the meditative stability named cutting off the objective support .

8.496“If, among them, you ask what is the meditative stability named unmodified , abiding in that meditative stability they do not apprehend changes in any phenomenon. This is the meditative stability named unmodified .

8.497“If, among them, you ask what is the meditative stability named aspectless , abiding in that meditative stability they do not apprehend even the mere aspect of any phenomenon. This is the meditative stability named aspectless .

8.498“If, among them, you ask what is the meditative stability named entering into names and signs , abiding in that meditative stability entry into the names and the mental images of all phenomena causes the realization of the very limit of reality. This is the meditative stability named [F.173.a] entering into names and signs .

8.499“If, among them, you ask what is the meditative stability named free from activity , abiding in that meditative stability they do not apprehend even the mere aspect of any phenomenon. This is the meditative stability named free from activity.

8.500“If, among them, you ask what is the meditative stability named entering into the ascertainment of names , abiding in that meditative stability they enter into the realization that all etymologies cannot be apprehended in reality and are merely contingent on conventional expressions. This is the meditative stability named entering into the ascertainment of names .

8.501“If, among them, you ask what is the meditative stability named a practitioner without a dwelling , abiding in that meditative stability they do not apprehend a fixed abode of any meditative stability. This is the meditative stability named a practitioner without a dwelling .

8.502“If, among them, you ask what is the meditative stability named devoid of darkness , abiding in that meditative stability they dispel the darkness of phenomena. This is the meditative stability named devoid of darkness .

8.503“If, among them, you ask what is the meditative stability named endowed with practice , abiding in that meditative stability they do not observe the practice of any meditative stability. This is the meditative stability named endowed with practice .

8.504“If, among them, you ask what is the meditative stability named unwavering , abiding in that meditative stability they observe that all meditative stabilities are unwavering. This is the meditative stability named unwavering .

8.505“If, among them, you ask what is the meditative stability named transcendence of the range , abiding in that meditative stability they transcend the perceptual range of all meditative stabilities. This is the meditative stability named transcendence of the range .

8.506“If, among them, you ask what is the meditative stability named accumulation of all attributes , abiding in that meditative stability they subsequently acquire the accumulation of the good qualities of all phenomena and all meditative stabilities. This is the meditative stability named [F.173.b] accumulation of all attributes .

8.507“If, among them, you ask what is the meditative stability named abiding without mentation , abiding in that meditative stability they do not engage mentally with any meditative stabilities. This is the meditative stability named abiding without mentation .

8.508“If, among them, you ask what is the meditative stability named abiding with certainty , abiding in that meditative stability the mind abides with certainty in those meditative stabilities, but still they realize their defining characteristics cannot be apprehended. This is the meditative stability named abiding with certainty .

8.509“If, among them, you ask what is the meditative stability named blossoming and vibrance of the flowers of virtue , abiding in that meditative stability they acquire the blossoming and vibrancy of the flowers of virtue of all meditative stabilities. This is the meditative stability named blossoming and vibrance of the flowers of virtue .

8.510“If, among them, you ask what is the meditative stability named endowed with the branches of enlightenment , abiding in that meditative stability they acquire the seven branches of enlightenment of all meditative stabilities. This is the meditative stability named endowed with the branches of enlightenment .

8.511“If, among them, you ask what is the meditative stability named boundless eloquence , abiding in that meditative stability they acquire boundless eloquence with respect to all meditative stabilities. This is the meditative stability named boundless eloquence .

8.512“If, among them, you ask what is the meditative stability named boundless lamplight , abiding in that meditative stability, like clear lamplight, they illuminate all phenomena. This is the meditative stability named boundless lamplight .

8.513“If, among them, you ask what is the meditative stability named equal to the unequaled , abiding in that meditative stability they acquire the state of being equal to the unequaled with respect to all meditative stabilities. This is the meditative stability named equal to the unequaled .

8.514“If, among them, you ask what is the meditative stability named transcending all phenomena , [F.174.a] abiding in that meditative stability they transcend all three world systems. This is the meditative stability named transcending all phenomena .

8.515“If, among them, you ask what is the meditative stability named delineator , abiding in that meditative stability they see the stretch of all phenomena and of all meditative stabilities. This is the meditative stability named delineator .

8.516“If, among them, you ask what is the meditative stability named dispelling doubt , abiding in that meditative stability they acquire the dispelling of doubt with respect to all meditative stabilities and all phenomena. This is the meditative stability named dispelling doubt .

8.517“If, among them, you ask what is the meditative stability named without settled focus , abiding in that meditative stability they do not observe a location of any phenomena. This is the meditative stability named without settled focus .

8.518“If, among them, you ask what is the meditative stability named single array , abiding in that meditative stability they do not observe anything at all in terms of duality. This is the meditative stability named single array .

8.519“If, among them, you ask what is the meditative stability named manifest attainment of aspects , abiding in that meditative stability they do not observe the manifest attainment of an aspect of any phenomenon or any meditative stability. This is the meditative stability named manifest attainment of aspects .

8.520“If, among them, you ask what is the meditative stability named single aspect , abiding in that meditative stability they do not observe an aspect of any meditative stability. This is the meditative stability named single aspect .

8.521“If, among them, you ask what is the meditative stability named nonexclusion of the aspect , abiding in that meditative stability they observe [F.174.b] all as nondual. This is the meditative stability named nonexclusion of the aspect .

8.522“If, among them, you ask what is the meditative stability named supreme performance , abiding in that meditative stability, even though they demonstrate various sorts of performance from those absorptions, they do not grasp anything at all. This is the meditative stability named supreme performance .

8.523“If, among them, you ask what is the meditative stability named comprehension of all bases of existence through realization , abiding in that meditative stability they enter into the transcendental knowledge 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 existence through realization .

8.524“If, among them, you ask what is the meditative stability named entrance to symbols and sounds , abiding in that meditative stability they enter into the symbols and sounds associated with all meditative stabilities. This is the meditative stability named entrance to symbols and sounds .

8.525“If, among them, you ask what is the meditative stability named jewel heart , abiding in that meditative stability they accomplish the supreme cause, the jewel that does not change or perish and is endowed with immeasurable good qualities. This is the meditative stability named jewel heart .

8.526“If, among them, you ask what is the meditative stability named unattached to any phenomena , abiding in that meditative stability they are unattached to any phenomena because all phenomena are without mental images. This is the meditative stability named unattached to any phenomena .

8.527“If, among them, you ask what is the meditative stability named array of flashes of lightning , abiding in that meditative stability they eliminate the pitch-black darkness with the scattering out of various light rays, and furthermore array a hundred immeasurable good qualities. This is the meditative stability named array of flashes of lightning .

8.528“If, among them, you ask what is the meditative stability named forsaking , abiding in that meditative stability they abandon the propensities for infinite afflictive mental states. This is the meditative stability named [F.175.a] forsaking .

8.529“If, among them, you ask what is the meditative stability named lamp of doctrine , abiding in that meditative stability they illuminate the specific and general defining characteristics of the meditative stabilities. This is the meditative stability named lamp of doctrine .

8.530“If, among them, you ask what is the meditative stability named lamp of transcendental knowledge , abiding in that meditative stability they teach clearly the selflessness of persons and phenomena in reference to all phenomena. This is the meditative stability named lamp of transcendental knowledge .

8.531“If, among them, you ask what is the meditative stability named manifest attainment of the miraculous ability to not return , abiding in that meditative stability they accomplish the supreme, inconceivable miraculous ability not to return that is not overcome by others. This is the meditative stability named manifest attainment of the miraculous ability to not return .

8.532If you ask what is the meditative stability named devoid of vocalic syllables , abiding in that meditative stability they see that all meditative stabilities are devoid of syllables. This is the meditative stability named devoid of vocalic syllables .

8.533“If, among them, you ask what is the meditative stability named burning lamp , abiding in that meditative stability they illuminate, irradiate, and light up all meditative stabilities with splendor. This is the meditative stability named burning lamp .

8.534“If, among them, you ask what is the meditative stability named purification of defining characteristics , abiding in that meditative stability the defining characteristics of all meditative stabilities are purified. This is the meditative stability named purification of defining characteristics .

8.535“If, among them, you ask what is the meditative stability named nondistinguished , abiding in that meditative stability they observe that all meditative stabilities are imperceptible. This is the meditative stability named nondistinguished .

8.536“If, among them, you ask what is the meditative stability named endowed with a distinct forbearance , abiding in [F.175.b] that meditative stability they acquire a distinct forbearance for all phenomena. This is the meditative stability named endowed with a distinct forbearance .

8.537“If, among them, you ask what is the meditative stability named endowed with all finest aspects , abiding in that meditative stability they become endowed with all the finest aspects of all meditative stabilities. This is the meditative stability named endowed with all finest aspects .

8.538“If, among them, you ask what is the meditative stability named endowed with dhāraṇīs , abiding in that meditative stability they take hold of all of the seals of meditative stability. This is the meditative stability named endowed with dhāraṇīs .

8.539“If, among them, you ask what is the meditative stability named absence of joy with respect to all happiness and suffering , abiding in that meditative stability they do not observe happiness or suffering in any meditative stability. This is the meditative stability named absence of joy with respect to all happiness and suffering .

8.540“If, among them, you ask what is the meditative stability named inexhaustible cornucopia , abiding in that meditative stability they do not observe that any meditative stability is suitable to be extinguished. This is the meditative stability named inexhaustible cornucopia .

8.541“If, among them, you ask what is the meditative stability named dhāraṇī intelligence , abiding in that meditative stability they apprehend all dhāraṇīs. This is the meditative stability named dhāraṇī intelligence .

8.542“If, among them, you ask what is the meditative stability named perfect elimination of right and wrong , abiding in that meditative stability they do not observe any meditative stabilities as right or wrong. This is the meditative stability named perfect elimination of right and wrong .

8.543“If, among them, you ask what is the meditative stability named perfect calming of all contradictions and refutations , abiding in that meditative stability they do not observe [F.176.a] the contradiction or refutation of any meditative stability. This is the meditative stability named perfect calming of all contradictions and refutations .

8.544“If, among them, you ask what is the meditative stability named no harmony or disharmony , abiding in that meditative stability they do not observe harmony or disharmony with respect to any meditative stabilities. This is the meditative stability named no harmony or disharmony .

8.545“If, among them, you ask what is the meditative stability named taintless light , abiding in that meditative stability they do not apprehend the circle of light of any meditative stability. This is the meditative stability named taintless light .

8.546“If, among them, you ask what is the meditative stability named endowed with the essence , abiding in that meditative stability they do not observe the essence of any meditative stability. This is the meditative stability named endowed with the essence .

8.547“If, among them, you ask what is the meditative stability named taintless light of the full moon , abiding in that meditative stability all meditative stabilities fully develop, like the disk of the full moon. This is the meditative stability named taintless light of the full moon .

8.548“If, among them, you ask what is the meditative stability named lightning light , abiding in that meditative stability pure and radiant light illuminates the groups of beings, and it dispels the pitch-black darkness and tormenting heat. This is the meditative stability named lightning light .

8.549“If, among them, you ask what is the meditative stability named great ornament , abiding in that meditative stability they become endowed with the great array of all meditative stabilities. This is the meditative stability named great ornament .

8.550“If, among them, you ask what is the meditative stability named illuminator in all respects , abiding in that meditative stability they illuminate all meditative stabilities. This is the meditative stability named illuminator in all respects .

8.551“If, among them, you ask [F.176.b] what is the meditative stability named protector of all worlds , abiding in that meditative stability they protect from all the world’s suffering. This is the meditative stability named protector of all worlds .

8.552“If, among them, you ask what is the meditative stability named sameness of meditative stability , abiding in that meditative stability they do not apprehend agitation in any meditative stability, nor do they apprehend one-pointedness. This is the meditative stability named sameness of meditative stability .

8.553“If, among them, you ask what is the meditative stability named with a dustless and dust-free principle , abiding in that meditative stability they understand that all dusty and dustless meditative stabilities and phenomena are in the same state. This is the meditative stability named with a dustless and dust-free principle .

8.554“If, among them, you ask what is the meditative stability named convergence in nonaffliction , abiding in that meditative stability all meditative stabilities become free from afflicted mental states. This is the meditative stability named convergence in nonaffliction .

8.555“If, among them, you ask what is the meditative stability named convergence of all afflicted mental states in nonaffliction , abiding in that meditative stability they acquire the convergence of all afflicted mental states in nonaffliction. This is the meditative stability named convergence of all afflicted mental states in nonaffliction .

8.556“If, among them, you ask what is the meditative stability named intent on a dwelling that has not been apprehended , abiding in that meditative stability, they do not get at a basis-of-all of all meditative stabilities. This is the meditative stability named intent on a dwelling that has not been apprehended .

8.557“If, among them, you ask what is the meditative stability named abiding in the real nature without mentation , abiding in that meditative stability they are irreversible from the real nature of all meditative [F.177.a] stabilities. This is the meditative stability named abiding in the real nature without mentation .

8.558“If, among them, you ask what is the meditative stability named self-originated from the vessel , abiding in that meditative stability, through the force of the meditative equipoise they generate many good qualities, just as the gods, through the force of their merits, have food come about self-originated in their vessels. This is the meditative stability named self-originated from the vessel .

8.559“If, among them, you ask what is the meditative stability named incinerating all afflicted mental states , abiding in that meditative stability they are the incinerator, totally, of all afflictive mental states. This is the meditative stability named incinerating all afflicted mental states .

8.560“If, among them, you ask what is the meditative stability named lamp of great transcendental knowledge , abiding in that meditative stability the light of transcendental knowledge illuminates everything. This is the meditative stability named lamp of great transcendental knowledge .

8.561“If, among them, you ask what is the meditative stability named origin of the ten powers , abiding in that meditative stability they quickly complete the ten powers of the tathāgatas. This is the meditative stability named origin of the ten powers .

8.562“If, among them, you ask what is the meditative stability named opener of the gateways , abiding in that meditative stability, by opening up the gateways of good doctrines for the sake of beings, they quickly liberate beings from the great sufferings of saṃsāra. This is the meditative stability named opener of the gateways .

8.563“If, among them, you ask what is the meditative stability named dispelling the defects of corporeality , abiding in that meditative stability they do not apprehend corporeality with respect to any meditative stability. This is the meditative stability named dispelling the defects of corporeality .

8.564“If, among them, you ask what is the meditative stability named obliterating defects of speech, transforming them as if into space , abiding in that meditative stability they do not apprehend verbal actions with respect to any meditative stabilities. [F.177.b] This is the meditative stability named obliterating defects of speech, transforming them as if into space .

8.565“If, among them, you ask what is the meditative stability named dispelling the defects of the mind , abiding in that meditative stability they do not apprehend mental actions with respect to any meditative stabilities. This is the meditative stability named dispelling the defects of the mind .

8.566“If, among them, you ask what is the meditative stability named thorough investigation , abiding in that meditative stability they thoroughly investigate the particular faculties of beings and liberate them. This is the meditative stability named thorough investigation .

8.567“If, among them, you ask what is the meditative stability named space-like , abiding in that meditative stability they benefit beings impartially, like space. This is the meditative stability named space-like .

8.568“If, among them, you ask what is the meditative stability named space-like and without attachment, hence free and without blemish , abiding in that meditative stability, they acquire the state in which all phenomena are space-like and without attachment, hence free and without blemish. This is the meditative stability named space-like and without attachment, hence free and without blemish .

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

8.570This completes the eighth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.