Chapter 8 – Bodhisattva great beings and the Great Vehicle: Bodhisattva great beings have donned the great armor (have made a firm vow to become a Buddha for the benefit of all sentient beings; the "great armor" is a metaphor for the spiritual dedication, diligence, and unwavering resolve to help all beings achieve universal enlightenment), dwelling without dwelling in the Great Vehicle (Middle Way): they know how to act/train/practice without acting/training/practicing [U2T-in-action], for the sake of all beings, without attachment, reification, effort or absolutes, without apprehending anything, without opposing/accepting/rejecting/changing anything in absolute terms, without differentiating/conceptualizing in absolute terms, because they know without knowing the true nature of all phenomena (ex. the three spheres of the activity, the marks and all dualities involved) [U2T]: Union of dependent-origination / interdependence and emptiness of inherent existence, without any basis; like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; without inherent difference/identity, separation/union, diversity/oneness, duality/non-duality, permanence/impermanence, continuity/discontinuity, origination/arising/coming, conditioning/contaminants, existence/non-existence, action/non-action, relative functionality, change/increase/decrease, cessation/going, affliction/purification, T1/T2/2T/1T, ‘this’/’non-this’/both/neither — only conventionally, relatively as skill in means or antidotes.
Making common cause with all beings, bodhisattva great beings dedicate without dedicating the roots of their virtuous actions to unsurpassed, complete  universal enlightenment (not just individual liberation or temporary escapism), because we are all inseparably interconnected and empty of inherent existence. Bodhisattvas transcend the illusory world without completely rejecting it.
Composition of the Great Vehicle of bodhisattva: practicing without practicing the six perfections, eighteen aspects of emptinesses, hundred nineteen meditative stabilities, etc. Continuation with the next chapter.

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Section 1: Like all dharmas (of saṃsāra or nirvāṇa) and all dualistic marks (ex. permanent/impermanent, happiness/suffering, self/no-self, at-peace/not-at-peace, empty/not-empty, with-sign/without-sign, with-aspirations/without-aspirations, void/not-void, pure/impure, subject/object) [T1], the actual entity [T1] denoted by the word bodhisattva or Buddha is not an actual inherently existing entity/mark [T2]; but more like an illusion, reflection, mirage, dream, echos, ‘there, yet not there’. Because it is not really arising / origination, lasting / duration, and ceasing, because it is empty of inherent existence [T2] (not inherently existent / functional, not completely non-existent / non-functional, not both, not neither) ⇐⇒ because it is dependently co-arisen, interdependent, co-defined, co-evolving, merely conventionally imputed by the mind [T1]. Just as the very limit of reality, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, and the maturity of all phenomena are without any basis [T2], empty of inherent existence [T2], non-apprensible in absolute terms [T2]. Even arising/non-arising, conditioned/non-conditioned, ceasing/non-ceasing, saṃsāra/nirvāṇa, the three spheres, three times, three Gems, three kayas, two truths (appearance/emptiness), and the Ground and its manifestations, are all interdependent [T1] and empty of inherent existence, ungraspable, never absolute [T2] [U2T].

TEXT:

Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity [T1] denoted by this word bodhisattva?”

The Blessed One replied to the venerable Subhūti as follows:
“Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].
If you ask why, it is because bodhi (enlightenment) is non-arising and sattva (a being) is non-arising, too.
Subhūti, in enlightenment there is no [inherent] word, and in a being there is no [inherent] word.
Therefore, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

“Subhūti, just as in the sky there are no tracks left by birds, in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

Subhūti, just as a dream [T1] is without any basis [T2], in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

Subhūti, just as a magical display [T1] is without any basis [T2], in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2]. 

Subhūti, just as a mirage [T1] is without any basis [T2], in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

Subhūti, just as the moon in water, an echo, an optical aberration, a reflection, and a phantom emanation of the tathāgatas [T1] are without any basis [T2], in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

Subhūti, just as the very limit of reality [T1] is without any basis [T2], in the same way,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

Subhūti, just as the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, and the maturity of all phenomena [T1] are without any basis [T2], likewise,
Subhūti, the actual entity [T1] denoted by the word bodhisattva is not an actual [inherently existing] entity [T2].

.

“Subhūti, just as the physical form of an illusory person [T1] is without any basis [T2],
and just as the feelings, perceptions, formative predispositions, and consciousness [of an illusory person] [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as the eyes of an illusory person are without any basis [T2],
and just as the ears, nose, tongue, body, and mental faculty of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2]. 

Subhūti, just as the sights of an illusory person [T1] are without any basis [T2],
and just as the sounds, odors, tastes, tangibles, and mental phenomena of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the visual consciousness of an illusory person [T1] is without any basis [T2],
and just as the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the visually compounded sensory contact of an illusory person [T1] is without any basis [T2],
and just as the aurally compounded sensory contact, the nasally compounded sensory contact, the lingually compounded sensory contact, the corporeally compounded sensory contact, and the mentally compounded sensory contact of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person [T1] are without any basis [T2],
and just as feelings conditioned by the aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the ignorance of an illusory person [T1] is without any basis [T2],
and just as the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of an illusory person [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as an illusory person practicing the perfection of generosity [T1] is not an actual [inherently existing] entity [T2],
and just as [an illusory person] practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [T1] is not an actual [inherently existing] entity [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as an illusory person who engages in the emptiness of internal phenomena [T1] is not an actual [inherently existing] entity [T2],
just as an illusory person engaging in the emptiness of external phenomena [T1]
and in the emptiness of external and internal phenomena [T1] is not an actual [inherently existing] entity [T2],
and just as an illusory person engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities [T1], is not an actual [inherently existing] entity [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as an illusory person practicing the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas [T1] is not an actual [inherently existing] entity [T2], in the same way,

Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the physical forms of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2].
If you ask why, it is because physical forms are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the feelings, perceptions, formative predispositions, and consciousness of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because consciousness [and other aggregates] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the eyes of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because the eyes are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the ears, nose, tongue, body, and mental faculty of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because the mental faculty [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the sights of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because sights are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the sounds, odors, tastes, tangibles, and mental phenomena of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because mental phenomena [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the visual consciousness of a tathāgata, arhat, completely awakened buddha [T1] is without any basis [T2]. If you ask why, it is because visual consciousness is non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because mental consciousness [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha [T1] is without any basis [T2]. If you ask why, it is because visually compounded sensory contact is non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because mentally compounded sensory contact [and so forth] are non-existent (not inherently existent) [T2].
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because feelings conditioned by visually compounded sensory contact are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the feelings conditioned by aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because feelings conditioned by mentally compounded sensory contact [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the ignorance of a tathāgata, arhat, completely awakened buddha [T1] is without any basis [T2]. If you ask why, it is because ignorance is non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because aging and death [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

.

“Subhūti, likewise the perfection of generosity of a tathāgata, arhat, completely awakened buddha [T1] is without any basis [T2]. If you ask why, it is because the perfection of generosity is non-existent (not inherently existent) [T2].
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because the perfection of wisdom [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, likewise the emptiness of internal phenomena of a tathāgata, arhat, completely awakened buddha [T1] is without any basis [T2]. If you ask why, it is because the emptiness of internal phenomena is non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, likewise [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because the emptiness of the essential nature of non-entities [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, this is just as the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas of a tathāgata, arhat, completely awakened buddha [T1] are without any basis [T2]. If you ask why, it is because the distinct qualities of the buddhas [and so forth] are non-existent (not inherently existent) [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as the presence of conditioned elements in the unconditioned expanse [T1] is without any basis [T2], and the presence of the unconditioned expanse in conditioned elements is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as non-arising is without any basis [T2],
and just as non-ceasing, non-affliction, non-purification, non-conditioning, non-origination, and non-apprehensibility are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].”

Section 2: Like all dharmas (of saṃsāra or nirvāṇa) and all dualistic marks (ex. permanent/impermanent, happiness/suffering, self/no-self, at-peace/not-at-peace, empty/not-empty, with-sign/without-sign, with-aspirations/without-aspirations, void/not-void, pure/impure, subject/object, born/unborn, conditioned/unconditioned, changing/unchanging, ceasing/unceasing) [T1], the actual entity [T1] denoted by the word bodhisattva or Buddha is not existent or non-existent, not arisen or non-arisen, not lasting or non-lasting, not changing or non-changing, not conditioned or unconditioned, not ceasing or non-ceasing, nor pure or impure, not bound or liberated, not permanent or impermanent, not apprehensible or non-apprehensible, not ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is – not in absolute terms, just relatively / conventionally. So we could use them conventionally [T1], but without using these dualistic concepts in absolute terms, without attachment, reification, effort or absolute [T2] [U2T-in-action].)

“Blessed Lord, the non-arising of what is without any basis [T2]?
The non-ceasing, non-affliction, non-purification, non-conditioning, non-origination, and non-apprehensibility of what is without any basis [T2]?”

“Subhūti,” replied the Blessed One,
“the non-arising of physical forms is without any basis [T2].
The non-ceasing of physical forms,
the non-affliction of physical forms,
the non-purification of physical forms,
the non-conditioning of physical forms,
the non-origination of physical forms, and
the non-apprehensibility of physical forms are without any basis [T2].

The non-arising of feelings, perceptions, formative predispositions, and consciousness is without any basis[T2].
The non-ceasing of consciousness [and so forth],
the non-affliction of consciousness [and so forth],
the non-purification of consciousness [and so forth],
the non-conditioning of consciousness [and so forth],
the non-origination of consciousness [and so forth], and
the non-apprehensibility of consciousness [and so forth] are without any basis[T2].

(i.e. All dharmas are not existent, not non-existent, not both, not neither;
Not arising/lasting/ceasing, not non-arising/non-lasting/non-ceasing, not both, not neither;
Not afflicted/purified, not non-afflicted/non-purified, not both, not neither;
Not permanent/ continuous/eternal, not impermanent/discontinuous/annihilated, not both, not neither;
Not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither;
Not suffering/not-at-peace, not non-suffering /at-peace, not both, not neither;
Not empty/singless/wishless, not non-empty/non-singless/non-wishless, not both, not neither;
Not conditioned/empty, not non-conditioned/non-empty, not both, not neither;
Not void, not non-void, not both, not neither;
Not apprehendable, not non-apprehendable, not both, not neither;
Not describable/conceivable, not indescribable/inconceivable, not both, not neither;
Not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is.
Meaning beyond all conditioned dualistic conceptual proliferation, beyond all conditioning / karma (individual, collective, cosmic).
But we usually say “limitless, timeless, unborn, unconditioned, unchanging, unceasing, equal, pure, perfect, complete, divine, one” … as temporary imperfect antidotes to our usual positions, until we can transcend, without rejecting, all dualities,, our conditioned dualistic conceptual mind.)

“The non-arising of the sense fields, the sensory elements, and the links of dependent origination [T1] is without any basis [T2].
The non-ceasing, non-affliction, non-purification, non-conditioning, non-origination, and non-apprehensibility of the sense fields, the sensory elements, and the links of dependent origination [T1] are without any basis [T2].

“The non-arising of [the causal attributes], up to and including the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas [T1] is without any basis [T2].
The non-ceasing, non-affliction, non-purification, non-conditioning, non-origination, and non-apprehensibility of the eighteen distinct qualities of the buddhas [and the aforementioned attributes] [T1] are without any basis [T2].
In the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

.

“Subhūti, just as the signs that physical forms are utterly pure [T1] are without any basis [T2],
and just as the signs that feelings, perceptions, formative predispositions, and consciousness are utterly pure [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as the signs that the sense fields, the sensory elements, and the links of dependent origination are utterly pure [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2]. 

Just as the signs that the applications of mindfulness are utterly pure are without any basis [T2],
and just as the signs that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are utterly pure [T1] are without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as the signs that the self is utterly pure [T1] are without any basis on account of the non-existence of self,
and just as the signs that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure [T1] are without any basis on account of the non-existence of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers,
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as [the notion of] darkness at sunrise [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as when the conflagration at the end of an eon occurs [T1], all that is included in conditioned phenomena will be rendered without any basis,
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as stupidity in the wisdom of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as non-liberation in the liberation of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva,
in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the non-seeing of the wisdom of liberation wisdom in seeing the wisdom of liberation of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

“Subhūti, just as the light of the sun and moon [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts [T1] is without any basis [T2], in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva,
in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the light of the gods of Caturmahā­rāja­kāyika [T1] is without any basis [T2],
and just as the light of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and [all the other god realms], up to and including Akaniṣṭha [T1], is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

Subhūti, just as the light of bodhisattva great beings [T1] is without any basis [T2],
and just as the light of the tathāgatas, arhats, completely awakened buddhas [T1] is without any basis [T2],
in the same way, Subhūti, the actual entity [T1] denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]), is not an actual [inherently existing] entity [T2].

If you ask why, Subhūti, it is because what enlightenment is, what a bodhisattva and the actual entity [T1] denoted by the word bodhisattva is, and all such phenomena [T1] are neither conjoined nor disjoined, and they are immaterial, impossible to indicate, and unobstructed.
That is to say, their only defining characteristic is that they are without defining characteristics. 

Subhūti, bodhisattva great beings should
train in non-attachment [T2] to all phenomena [T1] and the fact that they are truly non-existent [T2].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)

Subhūti, bodhisattva great beings should know all phenomena, without ideation and without conceptual thoughts.”
(i.e. Knowing without knowing, without attachment, reification, effort or absolute.)

Section 3: Bodhisattva great beings should train in non-attachment to all those phenomena and the fact that they are truly non-existent.
Training / knowing without knowing / training in the diversity of phenomena / dharmas / dualities / triads [T1], without attachment, reification, effort or absolute, without uncontrolled dualistic conceptual proliferation [T2], more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / 2T-2T] and Union of opposites [Uopp / U2T-opp]: dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed, relatively functional, mere conventional designations [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one aspect implies the other [U2T]; ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]; ⇐⇒ not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ with no absolute basis for any differentiation, discrimination, classification, acceptation / affirmation or rejection / negation [Middle Way]; ⇐⇒ thus primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms (not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is) [Purity / Buddha-nature].

“Since bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) are without ideation, they should not become attached to any of those phenomena that are empty of their own defining characteristics [T2].
Since they are without ideation and without conceptual thought, they should comprehend all phenomena in accordance with non-duality [Uopp].”

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

The Blessed One responded,
“Subhūti, the expression all phenomena denotes phenomena that are virtuous and non-virtuous, specific and indeterminate, mundane and supramundane, contaminated and uncontaminated, conditioned and unconditioned, objectionable and free from being objectionable, common and uncommon.
Subhūti, these constitute all phenomena.

Bodhisattva great beings should train in non-attachment to all those phenomena and the fact that they are truly non-existent.
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)
Those are all the phenomena that bodhisattva great beings should indeed know.”

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

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

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

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

“Blessed Lord, what phenomena constitute indeterminate phenomena?”

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

“Blessed Lord, what phenomena constitute mundane phenomena?”

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

“Blessed Lord, what phenomena constitute supramundane phenomena?”

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

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

“[Supramundane phenomena also include] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities; they also include 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 known as supramundane phenomena.”

“Blessed Lord, what phenomena constitute contaminated phenomena?”

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

“Blessed Lord, what phenomena constitute uncontaminated phenomena?”

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

“Blessed Lord, what phenomena constitute conditioned phenomena?”

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

“Blessed Lord, what phenomena constitute unconditioned phenomena?”

“Subhūti,” replied the Blessed One,
“unconditioned phenomena include non-arising, non-disintegration, non-transformation, [non-cesation], the cessation [transcendence] of desire, the cessation [transcendence] of hatred, the cessation [transcendence] of delusion, the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, maturity with respect to all phenomena, the inconceivable realm, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”

“Blessed Lord, what phenomena constitute common phenomena?”

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

“Blessed Lord, what phenomena constitute uncommon phenomena?”

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

“Since bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) 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 non-duality.”

Section 4: Why are bodhisattvas called great beings? Because they act/practice without acting/practicing, without attachment, reification, effort or absolute. Because they develop without developing the vajra-like setting of the mind on enlightenment, without conceits or apprehending anything. Because they lead without leading innumerable sentient beings, without apprehending / fixating on anything (like the bodhisattva, the sentient beings, the goal, the liberation / enlightenment).

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

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

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

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

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

“For that, Subhūti,” replied the Blessed One,
“bodhisattva great beings set their minds on enlightenment, thinking,
‘I shall don protective armor for the sake of all beings in the inestimable course of cyclic existence.
I shall renounce all possessions.
I shall develop equanimity toward all beings.
I shall enable all beings to attain final nirvāṇa by means of the three vehicles.
Despite enabling all beings to attain final nirvāṇa, I shall understand that since there are indeed no beings who will attain final nirvāṇa, all phenomena are non-arising and unceasing.
I shall practice the six perfections with a mind intent on unadulterated all-aspect omniscience [U2T].
I shall train in the excellent pursuit of all realizations of the Dharma.
I shall comprehend how to accomplish the single principle of the Dharma.
Starting from the aggregates, I shall comprehend how to achieve, and train in, the factors conducive to enlightenment, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, [and the other fruitional attributes], up to and including the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
I shall train in order to achieve all the inestimable attributes.’
This, Subhūti, is bodhisattva great beings’ vajra-like setting of the mind on enlightenment.
Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

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

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

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

“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind.
In this regard, the unshakeable mind of bodhisattva great beings directs its attention toward all-aspect omniscience [U2T], but it makes no assumptions on that basis.
This is the unshakeable mind of bodhisattva great beings.
Through that mind, they will bring all beings to their consummation, without apprehending anything.

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

.

“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly wish for the Dharma.
They should rejoice in the Dharma.
They should appreciate the Dharma.
They should engage with the practice of appreciating the Dharma.
In this regard, if you ask what the Dharma is,
the indivisibility of all phenomena is called the Dharma.
If you ask what wishing for the Dharma is, wishing for and devotion to any [causal or fruitional] attribute is called the appreciation of the Dharma.
If you ask what rejoicing in the Dharma is, joy and pleasure in the Dharma is called rejoicing in the Dharma.
If you ask what appreciating the Dharma is, seeing the good qualities of any [causal or fruitional] attribute is called appreciating the Dharma.
If you ask what engaging with the practice of appreciating the Dharma is, cultivating and magnifying those very attributes is called with the practice of appreciating the Dharma.

.

Subhūti, bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action])
should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action])
should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, and while abiding in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action])
should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything,
while abiding in the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas [T1].

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action])
should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything,
while abiding in the meditative stability named heroic valor, and [in the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space [T1].

“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms), and they lead the great category of beings whose receptivity is certain to their consummation. This is why they are called bodhisattva great beings.”

Section 5: Bodhisattvas are called great beings because they practice without practicing, without apprehending anything, without developing a view of by way of apprehending. Because that mind set on all-aspect omniscience is free from contaminants, because, owing to the emptiness of inherent existence, bodhisattvas have no attachment to that uncontaminated mind set on all-aspect omniscience – because that mind is not mind and there is indeed no attachment to that which is not mind.

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

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

“Blessed Lord,” said Śāradvatīputra,
“although bodhisattva great beings teach the Dharma to beings in order that they might abandon their view of self; their view of sentient beings; their view of life forms; their view of individuals; their views of life, living creatures, people, human beings, actors, experiencers, knowers, and viewers; their nihilist views; their eternalist views; their views of existence; their views of non-existence; their view of the aggregates; their view of the sensory elements; their view of the sense fields; their view of dependent origination; their views of the perfections and the factors conducive to enlightenment; their views [of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; their view of beings to be matured; their view of buddhafields to be refined; their view of enlightenment; their view of the Buddha; their view of the Dharma; their view of the Saṅgha; their view concerning the turning of the doctrinal wheel; and their view concerning the attainment of final nirvāṇa [T1], in all these cases, they do so without apprehending anything [T2] [U2T-in-action].
This is why they are called bodhisattva great beings.”

.

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

“Venerable Subhūti, in this regard, bodhisattva great beings who practice the perfection of wisdom [T1] without skill in means
apprehend physical forms and develop a view of them by way of apprehending.
They apprehend feelings, perceptions, formative predispositions, and consciousness
and develop a view of them by way of apprehending.
They apprehend the sense fields, the sensory elements, and the links of dependent origination,
and develop a view of them by way of apprehending.
They apprehend the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and develop a view of them by way of apprehending.
They apprehend the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas,
and develop a view of them by way of apprehending.
Those, Venerable Subhūti, are the formulations explaining how bodhisattva great beings [who are unskilled] have a view concerning physical forms, they have a view concerning feelings, perceptions, formative predispositions, and consciousness, and they have views concerning [all phenomena, attributes, and attainments], up to and including the attainment of final nirvāṇa.
However, when bodhisattva great beings who are skilled in means practice the perfection of wisdom [T1] (without practicing it [T2] [U2T-in-action]),
they teach the Dharma [T1], without apprehending anything [T2] [U2T-in-action], in order that those views might be abandoned.”

.

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

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

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

Section 6: The mind of bodhisattva great beings is equal to the unequal: they observe without observing that all dharmas (subject/mind, relation/action, objects/world) are without arising / coming, conditioning / contaminants, changing / increasing / decreasing, ceasing / going, defilement / purification.

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

Subhūti replied,
“In this regard, Venerable Śāradvatīputra, bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment,
do not observe anything at all that is arising,
and they do not observe anything at all that is ceasing,
increasing or decreasing, coming or going, defiled or purified. 

Venerable Śāradvatīputra,
there is nothing that arises or ceases,
nothing that increases or decreases,
nothing that comes or goes,
nothing that is defiled or purified,
and nothing that is [identified with] the minds of the śrāvakas,
the minds of the pratyekabuddhas,
the minds of the bodhisattvas,
or the minds of the completely awakened buddhas.
Venerable Śāradvatīputra,
this is the mind of bodhisattva great beings‍ — equal to the unequaled,
and not shared in common with all śrāvakas and pratyekabuddhas.”

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

“Venerable Śāradvatīputra, that is so!
They are also without attachment to physical forms,
and they are also without attachment to feelings, perceptions, formative predispositions, and consciousness.
They are also without attachment to the sense fields, the sensory elements, and the links of dependent origination.
They are also without attachment to the [causal attributes], up to and including the factors conducive to enlightenment.
They are also without attachment to [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.
They are also without attachment to [the attainments], up to and including all-aspect omniscience [U2T].”

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

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

“Venerable Subhūti,
in that case, physical forms would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
Feelings, perceptions, formative predispositions, and consciousness would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
[The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
[The attainments], up to and including all-aspect omniscience [U2T], would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Śāradvatīputra, it is as you have said!” replied Subhūti.
“Physical forms are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
Feelings, perceptions, formative predispositions, and consciousness are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
[The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.
[The attainments], up to and including all-aspect omniscience [U2T], are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Subhūti,
with regard to your comment that there is also no attachment to that mind because the mind is non-existent (not inherently existent),
not only that follows, Venerable Subhūti, but non-existent physical forms would also be without attachment to physical forms,
and non-existent feelings, perceptions, formative predispositions, and consciousness would also be without attachment to consciousness [and the other aggregates].
Non-existent [causal attributes], up to and including the factors conducive to enlightenment, would also be without attachment to the factors conducive to enlightenment [and so forth].
Non-existent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be without attachment to the eighteen distinct qualities of the buddhas [and so forth].
Non-existent [attainments], up to and including all-aspect omniscience [U2T], would also be without attachment to all-aspect omniscience [and so forth].”

“Venerable Śāradvatīputra, it is so!” he replied.
“Non-existent physical forms are without attachment to physical forms, and
non-existent feelings, perceptions, formative predispositions, and consciousness are also without attachment to consciousness [and the other aggregates].
Non-existent [causal attributes], up to and including the factors conducive to enlightenment, are also without attachment to the factors conducive to enlightenment [and so forth].
Non-existent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also without attachment to the eighteen distinct qualities of the buddhas [and so forth].
Non-existent [attainments], up to and including all-aspect omniscience [U2T], are also without attachment to all-aspect omniscience [and so forth].
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)

“Venerable Śāradvatīputra,
bodhisattva great beings who practice the perfection of wisdom in that manner [T1] (without practicing it in absolute terms [T2] [U2T-in-action])
possess the enlightened mind, the mind that is equal to the unequaled and not shared in common with the śrāvakas and pratyekabuddhas,
but they do not give rise to conceits on that basis because they are without attachment to all phenomena.
Since they are without fixation, they are called bodhisattva great beings.”

Section 7: Bodhisattvas are called great beings because they have donned the great armor. They are beings who have entered upon the Great Vehicle. They are beings who dwell in the Great Vehicle. They practice without practicing the six paramitas, through the focusing of their attention with all-aspect omniscience [U2T] in mind, for the sake of all beings, for universal enlightenment – not for the sake of a small or limited number of beings. Making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment.

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

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

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

Then the venerable Śāradvatīputra asked the venerable Pūrṇa Maitrāyaṇīputra,
“Venerable Pūrṇa, to what extent are bodhisattva great beings said to don the great armor [U2T-in-action]?”

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

“Bodhisattva great beings do not don their armor for the sake of a finite number of beings, thinking,
‘So many beings will I lead to final nirvāṇa in the expanse of non-residual nirvāṇa; so many beings will I not lead to final nirvāṇa. So many beings will I establish in enlightenment; so many beings will I not establish [in enlightenment].’
Rather, bodhisattva great beings don the great armor for the sake of all beings, thinking,
I myself should complete the perfection of generosity, and I should also unite all beings in the perfection of generosity. I myself should complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and I should also unite all beings in [those perfections, up to and including] the perfection of wisdom. I myself should maintain all aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and I should also unite all beings in [these causal attributes, up to and including] the formless absorptions. I myself should maintain the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and I should also unite all beings in [these fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas.
Venerable Śāradvatīputra, it is to that extent that bodhisattva great beings are said to don the great armor [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms), all the acts of generosity that they undertake are not offered with the considerations of the śrāvakas and pratyekabuddhas, but they are offered through the focusing of their attention with all-aspect omniscience [U2T] in mind.
Making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment.
This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings offer their generosity through the focusing of their attention with all-aspect omniscience [U2T] in mind but do not dedicate it with the aim of the levels of the śrāvakas or pratyekabuddhas.
This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, exhibit endurance, willpower, and reliability with respect to all phenomena.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience [U2T] in mind they do not decline in their perseverance.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience [U2T] in mind their minds are one-pointed, with a single focus. Therefore, they do not allow an opportunity for the considerations of the śrāvakas or pratyekabuddhas to develop.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms) and offer their generosity, through the focusing of their attention with all-aspect omniscience [U2T] in mind they maintain the notion that all phenomena are illusory, and do not apprehend the giver, the gift, or the recipient, but, making common cause with all beings, they indeed dedicate the roots of their virtuous actions, without apprehending anything, to unsurpassed, complete enlightenment.
This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]) and offer acts of generosity.

“Venerable Śāradvatīputra, whenever bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, neither conceptualize nor apprehend those six perfections, beings, or enlightenment, they do practice the perfection of wisdom and are known to don the great armor of the six perfections [U2T-in-action] possessed by one who practices the perfection of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience [U2T] in mind, dedicate all the acts of generosity that they offer for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of ethical discipline [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience [U2T] in mind, they do not hanker for the levels of the śrāvakas or pratyekabuddhas, and much less still for the levels of ordinary people. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, practice the perfection of ethical discipline and exhibit endurance, willpower, and reliability with respect to all phenomena.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of ethical discipline [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, practice the perfection of ethical discipline and do not degenerate in their perseverance.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of ethical discipline [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, practice and maintain the perfection of ethical discipline, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas to develop, and, making common cause with all beings, they dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of ethical discipline [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, whenever bodhisattva great beings practice the perfection of ethical discipline, not with the considerations of śrāvakas or pratyekabuddhas but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they maintain the notion that all phenomena are illusory and do not give rise to conceits on the basis of ethical discipline. Owing to the emptiness of inherent existence, they do not even apprehend that ethical discipline, but indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of ethical discipline.
Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline in that manner are said to don the great armor [U2T-in-action] because they retain all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance and are without the considerations of śrāvakas or pratyekabuddhas, offer acts of generosity through the focusing of their attention with all-aspect omniscience [U2T] in mind, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of generosity, possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind they maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, through the focusing of their attention with all-aspect omniscience [U2T] in mind, exhibit endurance, willpower, and reliability with respect to all phenomena.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and do not degenerate in their perseverance.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and their minds are one-pointed.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that tolerance, nor do they apprehend tolerance.
This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment.
This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of tolerance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, offer acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they practice the perfection of perseverance and exhibit endurance, willpower, and reliability with respect to all phenomena.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they practice the perfection of perseverance and, for the sake of all beings, they do not degenerate in their perseverance, nor do they lack diligence.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they have minds that are one-pointed.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of this perseverance, nor do they apprehend perseverance, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Venerable Śāradvatīputra, bodhisattva great beings who focus their attention with all-aspect omniscience in mind neither conceptualize nor apprehend these six perfections, beings, or enlightenment.
This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of perseverance [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, offer their acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, cultivate tolerance and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they practice the perfection of meditative concentration and do not degenerate in their perseverance. They indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration through the focusing of their attention with all-aspect omniscience [U2T] in mind, their minds are one-pointed, with a single focus. They do not allow an opportunity for the considerations of śrāvakas or pratyekabuddhas [to develop], and, making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of meditative concentration, and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that meditative concentration, nor do they apprehend that meditative concentration, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment.
This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of meditative concentration [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms) without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they offer acts of generosity, purified of the three spheres, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms), without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they maintain ethical discipline and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms), without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they maintain and are reliant on endurance with respect to all phenomena, and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind they do not degenerate in their perseverance and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms) without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, their minds are one-pointed, and, making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment.
This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms), and maintain the notion that all phenomena are illusory. Without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience [U2T] in mind, they do not give rise to conceits about the perfection of wisdom, and indeed they dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings.
This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]). 

Venerable Śāradvatīputra, bodhisattva great beings, with minds associated with all-aspect omniscience [U2T], neither conceptualize nor apprehend these six perfections, beings, or enlightenment.
This is the great armor of the six perfections possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).

So it is, Venerable Śāradvatīputra, that bodhisattva great beings maintain each of the perfections and perfect all six perfections.

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

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, immeasurable attitudes, and formless absorptions through their vision of freedom and their vision of emptiness, signlessness, and wishlessness, but they will not be reborn on account of those [experiences], nor will they actualize the very limit of reality.
They will also overwhelm all śrāvakas and pratyekabuddhas.
This, Venerable Śāradvatīputra, is the great armor of skillful means possessed by bodhisattva great beings who practice the perfection of wisdom [T1] (without practicing it in absolute terms [T2] [U2T-in-action]).
Venerable Śāradvatīputra, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

Section 8: Bodhisattvas are beings who have entered upon the Great Vehicle. They are beings who dwell in the Great Vehicle. Practicing without practicing the six paramitas, four immeasurables, four concentrations, four formless absorptions, etc, without attachment, reification, effort or absolute, without accepting or rejecting, free from the passions of the senses, free from negative and noin-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Doing it for the sake of all beings and for the sake of all-aspect omniscience, universal enlightenment.

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

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

“They are resolute and engaged in thoughts of loving kindness that permeate the world systems in the ten directions‍ — within the whole infinity of the realm of phenomena and the very reaches of the realm of space‍ — because they are vast, extensive, non-dual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated.
They are resolute and engaged in thoughts of compassion, empathetic joy, and equanimity that permeate the world systems in the ten directions‍ — within the whole infinity of the realm of phenomena and the very reaches of the realm of space‍ — because they are vast, extensive, non-dual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated.
Absorbed in these immeasurable attitudes and in the formless [absorptions] that are all conjoined with the aspects, modes, and signs of space, they dedicate these [aspirations and absorptions] toward all-aspect omniscience [U2T].
This is the perfection of generosity possessed by bodhisattva great beings, and it is similar in the case of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

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

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

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

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

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, and even when they arise from them, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas, or any other mindsets, to develop.
This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.

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

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, engage in these meditative concentrations, immeasurable attitudes, and formless absorptions, it is for the sake of all beings and for the sake of all-aspect omniscience that they do not let their perseverance degenerate.
This is the perfection of perseverance possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, become absorbed in the meditative concentrations, the [gateways to] liberation, the meditative stabilities, and the [formless] absorptions, and even when they arise [from those meditative states], they do not descend to the levels of the śrāvakas or pratyekabuddhas.
This is the perfection of meditative concentration possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, definitively discern that the aspects of the first meditative concentration, and the aspects of the second, third, and fourth meditative concentrations, are modes of impermanence, modes of suffering, modes of non-self, modes of peace, and modes of emptiness, signlessness, and wishlessness, they do not apprehend these meditative concentrations, immeasurable attitudes, and formless absorptions, and they do not give rise to conceits on the basis of them.
This is the perfection of wisdom possessed by bodhisattva great beings.

It is in these ways that bodhisattva great beings have entered the Great Vehicle.

.

“Moreover, Śāradvatīputra, the Great Vehicle of bodhisattva great beings cultivates in all respects the thirty-seven factors conducive to enlightenment, and in all respects the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and it cultivates in all respects all the [goals], up to and including all-aspect omniscience [U2T].

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

“When bodhisattva great beings are absorbed in the aspects, modes, and signs of these meditative concentrations and immeasurable attitudes, and also when they arise [from these meditative states], they do not dedicate these to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicate them to all-aspect omniscience [U2T].
This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings engage in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, without confusing them, and do not develop a desire for those two levels‍—the level of the śrāvakas or the level of the pratyekabuddhas‍—but aspire to and delight in all-aspect omniscience [U2T],
this is the perfection of tolerance possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings, with their minds set on all-aspect omniscience [U2T], engage relentlessly in order to abandon non-virtuous actions and excel in virtuous actions,
this is the perfection of perseverance possessed by bodhisattva great beings who practice the immeasurable attitudes.

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

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience [U2T] in mind, are absorbed in those meditative concentrations, immeasurable attitudes, and formless [absorptions], and then arise [from those states], they definitively discern that all of these are modes of impermanence, modes of suffering, modes of non-self, modes of peace, modes of emptiness, modes of signlessness, and modes of wishlessness, and yet they do not enter either into the maturity of the śrāvakas or the pratyekabuddhas.
This is the perfection of wisdom possessed by bodhisattva great beings who practice the immeasurable attitudes.

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

In a manner that does not apprehend anything, this, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

This, too, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

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

This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.”

Section 9: Dwelling without dwelling

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

“Venerable Śāradvatīputra,” replied Pūrṇa,
“when bodhisattva great beings practice the perfection of wisdom (without practicing it in absolute terms),
they also dwell in the perfection of generosity [T1],
but they do not apprehend gifts,
they do not apprehend the perfection of generosity,
they do not apprehend the bodhisattvas [that is to say, the givers],
they do not apprehend the recipients,
nor do they apprehend those aspects of directing the mind,
but do so without apprehending anything [T2].
It is in this way that bodhisattva great beings are said to
dwell in the perfection of generosity [U2T-in-action].

“When they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom,
they dwell genuinely in the perfection of wisdom [and so forth] [T1],
but they do not apprehend virtuous phenomena,
nor do they apprehend non-virtuous, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena.
They do not apprehend wisdom,
they do not apprehend the perfection of wisdom,
they do not apprehend the bodhisattvas,
nor do they apprehend those aspects of directing the mind,
but do so without apprehending anything [T2].
It is in this way that, without apprehending anything,
bodhisattva great beings are said to dwell genuinely
in the perfection of wisdom [U2T-in-action].

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings,
through the unmixed focusing of their attention with all-aspect omniscience in mind,
cultivate the emptiness of internal phenomena in order to break down this cultivation,
and do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the emptiness of external phenomena in order to break down this cultivation,
and they do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the emptiness of external and internal phenomena in order to break down this cultivation,
and they do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, in order to break down this cultivation,
and they do so without apprehending anything.

Venerable Śāradvatīputra,
through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the factors conducive to enlightenment in order to break down this cultivation,
and they do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, signlessness, and wishlessness in order to break down this cultivation,
and they do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the extrasensory powers and the gateways of meditative stability and dhāraṇī in order to break down this cultivation,
and they do so without apprehending anything.
Through the unmixed focusing of their attention with all-aspect omniscience in mind,
they cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas in order to break down this cultivation,
and they do so without apprehending anything. 

It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings
understand that because bodhisattvas are non-apprehensible [T2], this expression bodhisattva is a mere conventional term [T1] [U2T].

They understand that because physical forms are non-apprehensible [T2], this expression physical forms is nothing but a mere name,
and that because feelings, perceptions, formative predispositions, and consciousness are non-apprehensible [T2], these expressions, consciousness and so forth, are nothing but mere names [T1] [U2T].

“Since the eyes are non-apprehensible [T2], it follows that this expression eyes is nothing but a mere name [T1] [U2T].

Similarly, since the ears, nose, tongue, body, and mental faculty are non-apprehensible [T2], it follows that these expressions, mental faculty [and so forth], are nothing but mere names [T1] [U2T].

Since the sense fields, sensory elements, and links of dependent origination are non-apprehensible [T2], it follows that these expressions, links of dependent origination [and so forth], are nothing but mere names [T1] [U2T].

Since the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are non-apprehensible [T2], it follows that these expressions, the perfection of wisdom [and so forth], are nothing but mere names [T1] [U2T].

“Since the emptiness of internal phenomena is non-apprehensible [T2], it follows that this expression, emptiness of internal phenomena, is nothing but a mere name [T1] [U2T]. 

Since the emptiness of external phenomena is non-apprehensible [T2], it follows that this expression, emptiness of external phenomena, is nothing but a mere name [T1] [U2T].

Since the emptiness of external and internal phenomena is non-apprehensible [T2], it follows that this expression emptiness of external and internal phenomena is nothing but a mere name [T1] [U2T].

Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are non-apprehensible [T2], it follows that these expressions, emptiness of the essential nature of non-entities [and so forth], are nothing but mere names [T1] [U2T].

“Since the factors conducive to enlightenment are non-apprehensible [T2], it follows that this expression, factors conducive to enlightenment, is nothing but a mere name [T1] [U2T].
Since the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, [the gateways of] emptiness, signlessness, and wishlessness, the extrasensory powers, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are non-apprehensible [T2], it follows that these expressions, eighteen distinct qualities of the buddhas [and so forth], are nothing but mere names [T1] [U2T].

“Since the real nature is non-apprehensible [T2], it follows that this expression, real nature, is nothing but a mere name [T1] [U2T].

Since the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are non-apprehensible [T2], it follows that these expressions, very limit of reality [and so forth], are nothing but mere names [T1] [U2T].

“Since enlightenment is non-apprehensible [T2], it follows that this expression, enlightenment, is nothing but a mere name [T1] [U2T].

Since the buddhas are non-apprehensible [T2], it follows that this expression, buddha, is nothing but a mere name [T1] [U2T].

It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

.

“Moreover, Venerable Śāradvatīputra,
bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, after perfecting all the extrasensory powers, bring beings to maturity, and they proceed from buddhafield to buddhafield in order to serve, respect, honor, and worship the lord buddhas by the appropriate means of worshiping and honoring them.
Also they listen to the Dharmas of this very vehicle of the bodhisattvas, in the presence of those lord buddhas.
Keeping to this vehicle of the bodhisattvas, they proceed from buddhafield to buddhafield, and they continue to refine the buddhafields and bring beings to maturity [T1], 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 [T2] [U2T-in-action].

Abiding on the level of non-duality, they acquire at will as many bodily forms as will facilitate their appropriate acts for the welfare of beings.
Until they attain the wisdom of all-aspect omniscience [U2T], they will never be separated from this [Great] Vehicle.

“Having attained the wisdom of all-aspect omniscience [U2T], they continue to turn the wheel of the Dharma that cannot be turned by any śrāvakas or pratyekabuddhas, or by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or non-humans.

Once they have attained consummate buddhahood in unsurpassed, complete enlightenment, the lord buddhas who are alive and reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, the supreme vehicle, has attained all-aspect omniscience [U2T], and having attained all-aspect omniscience [U2T], continues to turn the wheel of the Dharma!’ 

The lord buddhas who are alive and reside in the world systems of each of the other directions‍ — south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍ — numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, the supreme vehicle, has attained all-aspect omniscience [U2T], and having attained all-aspect omniscience [U2T], continues to turn the wheel of the Dharma!’

It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.”

Section 10: Bodhisattva great beings are donning armor [T1] that is a non-existent armor [U2] [U2T]. All dharmas are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ not inherently existent / functional, not completely non-existent / non-functional, not both, not neither [Tetralemma] ⇐⇒ dependently co-arisen, interdependent, co-defined, co-evolving, conventionally co-imputed by the mind, relatively functional, appearances [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T] ⇐⇒ pointing to the Middle Way free from all extremes (not ‘this’, not non-this’) and middle (not both, not neither), with nothing to accept, nothing to reject, nothing to change in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point. ⇐⇒ So everything is said to be primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms. So the solution is to “act without acting”, to act conventionally without acting in absolute terms, without attachment, reification, effort or absolute, more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Unions [U2T / U3S / Uopp / UGM / U3K / U2T-2T].

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

The Blessed One then addressed the venerable Subhūti as follows:
“Subhūti, bodhisattva great beings should don the great armor of the Great Vehicle [U2T-in-action].
That is to say, they should don the armor of the perfection of generosity [U2T-in-action],
and similarly, they should don the armor of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [U2T-in-action].
They should don the armor of the emptiness of internal phenomena [U2T-in-action].
They should don the armor of the emptiness of external phenomena [U2T-in-action].
They should don the armor of the emptiness of external and internal phenomena [U2T-in-action],
and they should don the armor of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
They should don the armor of the applications of mindfulness [U2T-in-action],
and they should don the armor of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path [U2T-in-action].
They should don the armor of the truths of the noble ones [U2T-in-action], the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
They should don the armor of all-aspect omniscience [U2T-in-action].
They should don the armor of the buddha body [U2T-in-action], and then they will illuminate this world system of the great trichiliocosm. That is to say, they will illuminate the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and they will illuminate the world systems of each of the other directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā.
They will cause this world system of the great trichiliocosm to shake intensely, and in six ways.
That is to say, they will cause the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely and in six ways, and they will cause the world systems of each of the other directions‍—south, west, north, northeast, southeast, southwest, northwest, nadir and zenith‍—numerous as the grains of sand of the river Gaṅgā, to shake intensely, and in six ways.

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

Section 11: Analogy of the illusionist standing at a crossroads.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate the hells, the animal realm, and a Yama world, and, having emanated them in that manner, were to proclaim the name of the Buddha, the name of the Dharma, and the name of the Saṅgha to those beings of the inferior realms, causing those emanations then to arise from the hells, the animal realm, and the Yama world through the name of the Buddha, the name of the Dharma, and the name of the Saṅgha [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have caused any beings to arise from the hells, the animal realm, or the Yama world? [U2] [U2T]”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One,
“although bodhisattva great beings will have liberated immeasurable, countless beings in the world systems of the ten directions [T1],
there are no beings at all who will have been liberated [T2].
If you ask why, Subhūti, it is because, commencing from the reality of illusion, such is the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings should don the great armor [U2T-in-action].

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large group of people and offer food to those in need of nourishment, and dispense [all those other aforementioned benefits], up to and including whatever resources humans might need [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have given anything to any being? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings, having emanated the dominion of an imperial monarch, proceed to offer food to those in need of nourishment, and [all those other benefits], up to and including whatever resources humans might need [T1],
but they have not actually given anything to any being [T2].
If you ask why, Subhūti, it is because, commencing from the illusory nature, such is the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and establish them on the paths of the ten virtuous actions, or establish them in [the causal and fruitional attributes] up to and including the eighteen distinct qualities of the buddhas [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings on the paths of the ten virtuous actions, or establish them [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings on the paths of the ten virtuous actions, and [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas [T1],
but they do not actually establish any beings at all [T2] [U2T].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, uniting and establishing them in the perfection of tolerance [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of tolerance? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in the perfection of tolerance [T1],
but they do not actually establish any beings at all in the perfection of tolerance [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, and then encourage, secure, and establish them in physical and mental perseverance [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in physical and mental perseverance? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in physical and mental perseverance [T1],
but they do not actually establish any beings at all in physical and mental perseverance [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then establish them in the perfection of meditative concentration [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of meditative concentration? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of meditative concentration [T1],
but they do not actually establish any beings at all in the perfection of meditative concentration [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of wisdom (without dwelling it in absolute terms), they will encourage, secure, and establish all beings in the perfection of wisdom. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of wisdom (without abiding it in absolute terms), encourage, secure, and establish all beings in the perfection of wisdom, Subhūti, it is by those bodhisattva great beings practicing the perfection of wisdom (without practicing it in absolute terms), and not apprehending anything that may be arising, ceasing, afflicted, purified, imminent, or transcendent, for that, Subhūti, is how bodhisattva great beings dwell in the perfection of wisdom (without dwelling it in absolute terms): that is how they encourage, secure, and establish all beings, too, in the perfection of wisdom.
.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then encourage, secure, and establish them in the perfection of wisdom [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of wisdom? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of wisdom [T1],
but they have not actually established any beings at all in the perfection of wisdom [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

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

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

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then encourage, secure, and establish them in the six perfections [T1], do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually encourage, secure, and establish any beings in the six perfections? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings establish all beings, as many as there are in the world systems in each of the directions‍—east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith‍—numerous as the grains of sand of the river Gaṅgā, in the six perfections [T1],
but they do not actually establish any beings at all in the six perfections [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena [Illusory].
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].

“Moreover, Subhūti, when bodhisattva great beings have donned the great armor,
and engage with a mind set on all-aspect omniscience [U2T],
they do not allow any opportunity for any other mindsets to develop, such as thinking,
‘I must establish this many beings in the perfection of generosity, but I must not establish that many beings in it. I must establish this many beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, but I must not establish that many beings in them.
I must establish this many beings in the thirty-seven factors conducive to enlightenment, but I must not establish that many in them.
I must establish this many beings in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but I must not establish that many in them.
I must establish this many beings in the fruit of entering the stream to nirvāṇa, but I must not establish that many in it.
I must establish this many beings in the fruit of being destined for only one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship, but I must not establish that many in them.
I must establish this many beings in individual enlightenment, but I must not establish that many in it.
I must establish this many beings in all-aspect omniscience [U2T], but I must not establish that many [in it].’ 

There is no opportunity for such thoughts to arise. Rather, they should think,
‘I shall establish immeasurable and countless beings in the perfection of generosity.
I shall establish immeasurable and countless beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
I shall establish them in the emptiness of internal phenomena.
I shall establish them in the emptiness of external phenomena.
I shall establish them in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
I shall establish them in the thirty-seven factors conducive to enlightenment.
I shall establish them in the four truths of the noble ones, the four meditative concentrations, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways.
I shall establish them in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
I shall establish them in the fruit of entering the stream to nirvāṇa.
I shall them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship.
I shall establish them in individual enlightenment.
I shall establish them in all-aspect omniscience [U2T].’
.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, thinking, ‘I shall establish immeasurable and countless beings in the six perfections. I shall establish them [in the causal and fruitional attributes and goals], up to and including all-aspect omniscience [T1],’ do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually establish any beings in the six perfections, or would he establish anyone in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience? [U2] [U2T]”

“No, Blessed Lord!” he responded.

The Blessed One then said,
“Subhūti, in the same manner, bodhisattva great beings think they will establish immeasurable and countless beings in the six perfections and in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience [T1],
but they do not actually cultivate such thoughts for the sake of any beings [T2].
If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena.
Subhūti, it is in this way that bodhisattva great beings are said to don the great armor [U2T-in-action].”

Section 12: They are donning armor [T1] that is a non-existent armor [U2] [U2T], because all dharmas are empty of inherent existence, because all dharmas (the three spheres of the activities) have neither been created, nor been developed, nor been composed, because they are absolutely non-apprehensible.

Then the venerable Subhūti said,
“As I understand the teachings given by the Blessed Lord, on account of the emptiness of intrinsic defining characteristics, bodhisattva great beings should know that they are donning armor [T1] that is a non-existent armor [U2] [U2T].
If one were to ask why, Blessed Lord, it is because
physical forms are empty of physical forms.
Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness and [the aforementioned aggregates].
The eyes are empty of the eyes, and similarly, the ears, nose, tongue, body, and mental faculty are empty of the mental faculty [and the aforementioned sense organs].
Sights are empty of sights.
Sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and the aforementioned sense objects].
Visual consciousness is empty of visual consciousness.
Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness,
and mental consciousness are empty of mental consciousness [and the aforementioned aspects of consciousness].
Sensory contact that is visually compounded is empty of sensory contact that is visually compounded.
Sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, and sensory contact that is mentally compounded are empty of sensory contact that is mentally compounded [and so forth].
Feelings conditioned by sensory contact that is visually compounded are empty of feelings conditioned by sensory contact that is visually compounded.
Feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that in lingually compounded, feelings conditioned by sensory contact that is corporally compounded, and feelings conditioned by sensory contact that is mentally compounded are empty of feelings conditioned by sensory contact that is mentally compounded [and so forth].

“The perfection of generosity is empty of the perfection of generosity.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth].
The emptiness of internal phenomena is empty of the emptiness of internal phenomena.
The [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities [and so forth].
The thirty-seven factors conducive to enlightenment are empty of the thirty-seven factors conducive to enlightenment.
The truths of the noble ones, the meditative concentrations, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the extrasensory powers, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas are all empty of the distinct qualities of the buddhas [and so forth].
Bodhisattvas are also empty of bodhisattvas. 

The great armor [T1] is also empty of the great armor [T2] [U2T].
It is for that reason, Blessed Lord, that bodhisattva great beings should know
that they are donning armor [T1] that is a non-existent armor. [U2] [U2T]”

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

.

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

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

“Subhūti, the ‘self’ is neither created, nor developed, nor composed.
If you ask why, it is because it is absolutely non-apprehensible.
Subhūti, beings are neither created, nor developed, nor composed.
If you ask why, it is because they are absolutely non-apprehensible.
Life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are neither created, nor developed, nor composed.
If you ask why, it is because they are absolutely non-apprehensible.

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

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

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

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

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

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

So it is, Subhūti, that bodhisattva great beings who
don the great armor are said to don the great armor [T1] that is a non-existent armor [T2] [U2T-in-action].”

Section 13: All phenomena are neither fettered nor liberated (not ‘this’, not ‘non-this’, not both, not neither) because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

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

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

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

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

“Venerable Pūrṇa, physical forms that resemble dreams are neither fettered nor liberated.
Feelings, perceptions, formative predispositions, and consciousness that resemble dreams are neither fettered nor liberated.
Physical forms that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated.
Feelings, perceptions, formative predispositions, and consciousness that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated.
Venerable Pūrṇa, physical forms of the past are neither fettered nor liberated,
and feelings, perceptions, formative predispositions, and consciousness of the past are neither fettered nor liberated.
Venerable Pūrṇa, physical forms of the future are neither fettered nor liberated,
and feelings, perceptions, formative predispositions, and consciousness of the future are neither fettered nor liberated.
Venerable Pūrṇa, physical forms of the present are neither fettered nor liberated,
and feelings, perceptions, formative predispositions, and consciousness of the present are neither fettered nor liberated.

If you ask why, Venerable Pūrṇa,
physical forms are neither fettered nor liberated because physical forms are non-existent (not inherently existent) [T2].
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are non-existent (not inherently existent) [T2].
Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are void.
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void.
Physical forms are neither fettered nor liberated because physical forms are non-arising.
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, virtuous physical forms are neither fettered nor liberated,
and virtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, non-virtuous physical forms are neither fettered nor liberated,
and non-virtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, indeterminate physical forms are neither fettered nor liberated,
and indeterminate feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, mundane physical forms are neither fettered nor liberated,
and mundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, supramundane physical forms are neither fettered nor liberated,
and supramundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, contaminated physical forms are neither fettered nor liberated,
and contaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
Venerable Pūrṇa, uncontaminated physical forms are neither fettered nor liberated,
and uncontaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
If you ask why, Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are non-existent (not inherently existent) [T2].
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are non-existent (not inherently existent) [T2].
Physical forms are neither fettered nor liberated because physical forms are void.
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void.
Physical forms are neither fettered nor liberated because physical forms are non-arising.
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are non-arising.
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)

“Venerable Pūrṇa, all phenomena are neither fettered nor liberated.
All phenomena are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated.
Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated because it is non-existent (not inherently existent), it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is non-arising.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“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, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are neither fettered nor liberated.
Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated because it is non-existent (not inherently existent), it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is non-arising.
The emptiness of external phenomena is neither fettered nor liberated because it is non-existent (not inherently existent), it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is non-arising.
The emptiness of external and internal phenomena is neither fettered nor liberated because it is non-existent (not inherently existent), it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is non-arising.
The [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are also neither fettered nor liberated.
Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.
Venerable Pūrṇa, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated.
Venerable Pūrṇa, the eighteen distinct qualities of the buddhas [and those other fruitional attributes] are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, [the goals], up to and including all-aspect omniscience [U2T], are neither fettered nor liberated.
Venerable Pūrṇa, all-aspect omniscience [and the other goals] are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, bodhisattvas also are neither fettered nor liberated.
Venerable Pūrṇa, bodhisattvas are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, the real nature is also neither fettered nor liberated.
The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are neither fettered nor liberated.
Venerable Pūrṇa, the real nature is neither fettered nor liberated because it is non-existent (not inherently existent), it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is non-arising.
[Those other realities], up to and including the very limit of reality, are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, unconditioned phenomena also are neither fettered nor liberated.
Venerable Pūrṇa, unconditioned phenomena are neither fettered nor liberated because they are non-existent (not inherently existent), they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are non-arising.

“Venerable Pūrṇa, this is the portal of the Dharma indicating that bodhisattva great beings are neither fettered nor liberated.
In this regard, the perfection of generosity is neither fettered nor liberated.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated.
[The attributes and goals], up to and including all-aspect omniscience [U2T], are neither fettered nor liberated.
Bodhisattvas are neither fettered nor liberated.
Buddhas are neither fettered nor liberated.
The real nature is neither fettered nor liberated.
The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are neither fettered nor liberated.
Unconditioned phenomena are neither fettered nor liberated.

“[Bodhisattva great beings] dwell in the perfection of generosity that is neither fettered nor liberated.
They dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [that are neither fettered nor liberated].
They dwell in [the attributes and goals], up to and including all-aspect omniscience [U2T], that are neither fettered nor liberated.
They dwell in the real nature that is neither fettered nor liberated.
They dwell in the unmistaken real nature that is neither fettered nor liberated, the one and only real nature that is neither fettered nor liberated, the reality that is neither fettered nor liberated, the realm of phenomena that is neither fettered nor liberated, the abiding nature of reality that is neither fettered nor liberated, the maturity with respect to all phenomena that is neither fettered nor liberated, and the very limit of reality that is neither fettered nor liberated.
They dwell in unconditioned phenomena that are neither fettered nor liberated.

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

“Venerable Pūrṇa, so it is that bodhisattva great beings who are unfettered and unliberated will comprehend all phenomena by means of the six perfections that are neither fettered nor liberated.
This is because all phenomena are non-existent (not inherently existent), void, and non-arising.

Venerable Pūrṇa, one should know that it is in this way that bodhisattva great beings don the great armor of the Great Vehicle that is neither fettered nor liberated.”
(i.e. Not inherently existent / functional, not completely non-existent / non-functional, not both, not neither; not to be accepted, not to be rejected ....)

Section 14: More about the Great Vehicle: The Great Vehicle of bodhisattva great beings is composed of the 6 perfections, the 18 aspects of emptinesses, 119+ meditative stabilities, etc. Bodhisattvas practice without practicing them, without attachment, reification, effort or absolute, without accepting or rejecting anything in absolute terms. It is by acting more and more in accord with reality as it is (tathātā, suchness) that one gets closer and closer to all-aspect omniscience (the complete, direct, and non-conceptual knowledge of all phenomena in their true nature and variety, achieved by a fully enlightened Buddha [U2T / U3S / Uopp / UGM / U3K]), the consummate buddhahood in unsurpassed, complete enlightenment, 

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

The Blessed One replied to the venerable Subhūti,
“Subhūti, you have asked what is the Great Vehicle of bodhisattva great beings.
Subhūti, the six perfections constitute the Great Vehicle of bodhisattva great beings [U2T-in-action].
If you ask what these six are, they comprise the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”

(1) “Blessed Lord, what is the perfection of generosity?”

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, give inner or outer objects to those who strive for them and then dedicate [the merit of] these gifts [T1], without apprehending anything [T2] [U2T-in-action], for the sake of unsurpassed, complete enlightenment, making common cause with all beings [Uopp], that is the perfection of generosity possessed by bodhisattva great beings.”

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

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience, themselves adopt and maintain correctly the paths of the ten virtuous actions, and also correctly induce, secure, and establish others on the path of virtuous actions [T1], and they do so without apprehending anything [T2] [U2T-in-action], this is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.”

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

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience themselves possess the excellent endowments of tolerance, and also correctly induce others toward tolerance [T1], and they do so without apprehending anything [T2] [U2T-in-action], this is the perfection of tolerance possessed by bodhisattva great beings.”

(4) “Blessed Lord, what is the perfection of perseverance?”

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience are themselves indefatigable with respect to the six perfections, and also engage others in the six perfections [T1], and they do so without apprehending anything [T2] [U2T-in-action], this is the perfection of perseverance possessed by bodhisattva great beings.”

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

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings who have themselves cultivated the mind set on all-aspect omniscience are skillfully absorbed in the meditative concentrations, but on that account are no longer subject to rebirth, while they also correctly induce others toward these meditative concentrations [T1], and they do so without apprehending anything [T2] [U2T-in-action], this is the perfection of meditative concentration possessed by bodhisattva great beings.”

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

“Subhūti,” replied the Blessed One,
“when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience themselves are without fixation with respect to all phenomena [U2T / U2T-in-action]
and discern the nature of all phenomena [T1] without apprehending anything [T2] [U2T-in-action],
and then correctly induce, secure, and establish [other] beings toward non-fixation with respect to all phenomena and toward discernment of the nature of all phenomena [T1], and they do so without apprehending anything [T2] [U2T-in-action],
this is the perfection of wisdom possessed by bodhisattva great beings.

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

.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises
[the eighteen aspects of emptiness [U2T]], namely:
(1) the emptiness of internal phenomena,
(2) the emptiness of external phenomena,
(3) the emptiness of both external and internal phenomena,
(4) the emptiness of emptiness,
(5) the emptiness of great extent,
(6) the emptiness of ultimate reality,
(7) the emptiness of conditioned phenomena,
(8) the emptiness of unconditioned phenomena,
(9) the emptiness of the unlimited,
(10) the emptiness of that which has neither beginning nor end,
(11) the emptiness of non-exclusion,
(12) the emptiness of inherent existence,
(13) the emptiness of all phenomena,
(14) the emptiness of intrinsic defining characteristics,
(15) the emptiness of non-apprehensibility,
(16) the emptiness of non-entities,
(17) the emptiness of essential nature, and
(18) the emptiness of the essential nature of non-entities.

“If, among them, you ask what is (1) the emptiness of internal phenomena [U2T], the term internal phenomena comprises the eyes, ears, nose, tongue, body, and mental faculty. Among them, the eyes are empty of the eyes because they do not endure and they do not disintegrate [not eternal / permanent, not annihilated / impermanent]. If you ask why, it is because that is their very nature [U2T].
The ears, the nose, the tongue, the body, and the mental faculty are [respectively] empty of [the ears, the nose, the tongue, the body, and] the mental faculty, because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is the emptiness of internal phenomena.
-
(i.e. If you ask why, internal phenomena are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about internal phenomena [U2T]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.)

“If you ask what is (2) the emptiness of external phenomena [U2T],
the term external phenomena comprises sights, sounds, odors, tastes, tangibles, and mental phenomena. Among them, sights are empty of sights because they do not endure and they do not disintegrate [not eternal / permanent, not annihilated / impermanent]. If you ask why, it is because that is their very nature.
Similarly, sounds, odors, tangibles, and mental phenomena are [respectively] empty of [sounds, odors, tangibles, and] mental phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of external phenomena.
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(i.e. If you ask why, external phenomena are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about external phenomena [U2T]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.)

“If you ask what is (3) the emptiness of both external and internal phenomena [U2T-3S],
the term external and internal phenomena comprises the six inner sense fields and the six outer sense fields. Among them, inner phenomena are empty of outer phenomena because they do not endure and they do not disintegrate. 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 very nature. This is called the emptiness of external and internal phenomena.
-
(i.e. The case for the 'emptiness of both external and internal phenomena' introduces another dimension: the inseparability, interdependence, co-definition, co-evolution or the three spheres of activities like 'perception': ex. the subject/perceiver, the action/perception, and the object/perceived. So, instead of talking about the Union of the two truths about singular phenomena [U2T], we have to talk about the Union of the three spheres [U3S], or the Union of the Two Truths about the three spheres of the activity [U2T-3S].
If you ask why, subject, action and object are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about the three spheres (internal and external phenomena together) [U2T-3S]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.)

“If you ask what is (4) the emptiness of emptiness [U2T-2T],
the emptiness that is the emptiness of all phenomena is empty of emptiness because it does not endure and it does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of emptiness.
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(i.e. The case for the 'emptiness of emptiness’ is a reflexive turn that underscores how even the concept or realization of emptiness must itself be empty to avoid reifying it as some kind of absolute, inherent truth or standalone entity. This prevents emptiness from becoming a new form of svabhāva (inherent existence), which would undermine the entire teaching. It's a safeguard against subtle clinging, ensuring that wisdom remains nondual and liberating.
If you ask why, the two truths are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is its very nature (suchness) which is pointed out by the Union of the Two Truths about the two truths themselves [U2T-2T]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This union ensures emptiness remains a "skillful means" (upāya) for liberation, not a dogmatic absolute.)

“If you ask what is (5) the emptiness of great extent [the ten directions] [U2T-opp],
the eastern direction is empty of the eastern direction, the southern direction is empty of the southern direction, the western direction is empty of the western direction, the northern direction is empty of the northern direction, the nadir is empty of the nadir, the zenith is empty of the zenith, and the intermediate directions are empty of the intermediate directions because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of great extent.
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(i.e. The case for the 'emptiness of great extent’ is about the relativity and emptiness of the ten directions. There are no absolute spatial coordinates or directions; they are dependent on the observer, its position and orientation.
"Each direction is empty of [itself]": This reflexivity emphasizes that directions have no self-defining essence or "direction-ness" (svabhāva). "East" isn't an absolute, standalone reality—it's a conceptual label, relative to a reference point (e.g., "east" depends on "west," a viewer, or a context like a map). Without interdependence, no direction exists independently. In Mahāyāna terms, space/directions are imputed by the mind and arise conditionally, not as inherent features of reality. This counters any notion of space as a substantial container or eternal backdrop for phenomena.
If you ask why, the ten directions are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about the ten directions [U2T-3S]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
In essence, this emptiness liberates from attachment to spatial concepts, which can subtly reinforce views of a "container" universe or ego-centered orientation. For bodhisattvas, realizing this fosters equanimity across the "great extent" of saṃsāra, enabling compassion without boundaries.
This also subtly extends the "three spheres" (U3S/U2T-3S) from the third emptiness: In spatial perception, the perceiver (subject), perceiving (action), and spatial object (directions) co-emerge interdependently yet empty, amplifying the "great" scale.)

“If you ask what is (6) the emptiness of ultimate reality [nirvāṇa] [U2T-opp],
the term ultimate reality denotes nirvāṇa. In this regard, nirvāṇa is empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of ultimate reality.
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(i.e. The sixth emptiness — the emptiness of ultimate reality (paramārtha-śūnyatā) — applies the reflexive logic of emptiness to what is often regarded as the pinnacle of Buddhist realization: nirvāṇa. Nirvāṇa is not an absolute, self-existent state independent of conceptual opposites (like saṃsāra) or the minds that conceive it. Instead, it's empty of any inherent "nirvāṇa-ness," preventing it from being reified as a transcendent refuge or ultimate ground. This teaching ensures that even the goal of liberation remains free from grasping, aligning with the Mahāyāna emphasis on non-abiding (apratiṣṭhita) wisdom.
"Nirvāṇa is empty of nirvāṇa": This reflexivity means nirvāṇa lacks inherent, independent existence — no self-defining essence or svabhāva that makes it "nirvāṇa" apart from dependent designation. It's not absolute or autonomous; it arises interdependently with concepts like saṃsāra (its "opposite"), ignorance/enlightenment, and the minds perceiving it. Without this emptiness, nirvāṇa could be clung to as a final "thing," leading to subtle dualism.
If you ask why, nirvāṇa and saṃsāra are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about opposites like saṃsāra and nirvāṇa [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness liberates bodhisattvas from viewing nirvāṇa as a goal "out there," fostering compassion within apparent saṃsāra without attachment.)

“If you ask what is (7) the emptiness of conditioned phenomena [the three realms, causality, saṃsāra] [U2T-opp / U2T-3S],
the term conditioned phenomena denotes the realm of desire, the realm of form, and the realm of formlessness. Among them, the realm of desire is empty of the realm of desire, the realm of form is empty of the realm of form, and the realm of formlessness is empty of the realm of formlessness because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of conditioned phenomena.
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(i.e. The seventh emptiness — the emptiness of conditioned phenomena (saṃskṛta-śūnyatā) — extends the teaching to the entirety of saṃsāra's structured existence, represented by the three realms (traidhātuka): the realm of desire (kāmadhātu, driven by sensual attachments), the realm of form (rūpadhātu, subtle material states from meditation), and the realm of formlessness (ārūpyadhātu, pure mental absorptions). These realms encompass all conditioned dharmas — phenomena arising from causes and conditions, marked by impermanence, suffering, and no-self. This emptiness affirms that even the vast, karmically conditioned cosmos lacks inherent reality, preventing attachment to any level of cyclic existence.
"Conditioned phenomena denotes the three realms": Saṃskṛta-dharmas are all compounded things — arising dependently, changing, and ceasing — spanning the three realms where beings reincarnate based on karma. The desire realm includes gross sensory worlds (e.g., human, hell, heaven); form involves refined bodies; formless is abstract consciousness. They're "conditioned" because they're fabricated by ignorance, craving, and actions.
"Each realm is empty of [itself]": This reflexivity means no realm has an inherent essence or "realm-ness" (svabhāva). The desire realm isn't self-existent apart from conditions like aggregates or realms; it's imputed relatively. Emptiness here counters viewing realms as solid hierarchies or eternal structures.
If you ask why, conditioned (saṃsāra) and unconditioned (nirvāṇa) phenomena are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about conceptual opposites like conditioned and unconditioned phenomena, or the three spheres of cause, causality and effect [U2T-opp / U2T-3S]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This teaching aids bodhisattvas in transcending both saṃsāra and nirvāṇa without rejecting them, cultivating wisdom across all realms and nirvāṇa.)

“If you ask what is (8) the emptiness of unconditioned phenomena [nirvāṇa, tathātā] [U2T-opp],
the term unconditioned phenomena denotes anything that does not arise, that does not cease, and that does not change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of unconditioned phenomena.
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(i.e. "Unconditioned phenomena denotes anything that does not arise, that does not cease, and that does not change": Asaṃskṛta-dharmas are the opposite of conditioned phenomena (from the previous emptiness) — they're not fabricated by causes, not impermanent, and not subject to transformation. Classic examples include nirvāṇa (peace beyond suffering), ākāśa (space, as boundless and unchanging), tathatā (suchness, the true nature of reality), and the two nirodhas (cessations of perception and feeling, or of defilements). These are "unproduced" (anutpanna) and "unceasing" (anirodha), representing the ultimate or transcendent aspects of reality.
"Unconditioned phenomena are empty of unconditioned phenomena": This reflexivity means even these "timeless" dharmas lack inherent essence or "unconditioned-ness" (svabhāva). They're not absolute, self-existent entities independent of designation or relation to conditioned phenomena. Without this emptiness, unconditioned dharmas could be reified as eternal absolutes, leading to subtle eternalism or dualism (e.g., nirvāṇa as "separate" from saṃsāra).
If you ask why, conditioned (saṃsāra) and unconditioned (nirvāṇa) phenomena are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about conceptual opposites like conditioned and unconditioned phenomena [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness completes the pair with the seventh (conditioned), showing all dharmas — fabricated or not — are equally empty, fostering non-abiding wisdom where bodhisattvas engage saṃsāra without fixation on transcendence.
This teaching aids bodhisattvas in transcending both saṃsāra and nirvāṇa without rejecting them, cultivating wisdom across all realms and nirvāṇa.)

“If you ask what is (9) the emptiness of the unlimited [U2T-opp],
the term unlimited denotes anything of which the limits are non-apprehensible. The unlimited is empty of the unlimited because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of the unlimited.
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(i.e. "Unlimited denotes anything of which the limits are non-apprehensible (limitless)": "Unlimited" (ananta) refers to phenomena that are boundless or infinite, whose boundaries cannot be grasped or defined. In Buddhist context, this includes the four immeasurables (appamāṇavihāra or brahmavihāra: loving-kindness, compassion, sympathetic joy, equanimity), which extend without limit to all beings. It can also encompass endless aspects like saṃsāra's cycle of births and deaths, infinite space, or the boundless nature of dharmas. These are "non-apprehensible" because their scope is infinite — no beginning, middle, or end can be pinned down conceptually.
"The unlimited is empty of the unlimited": This reflexivity means even boundless phenomena lack inherent "unlimited-ness" or svabhāva. The four immeasurables, for example, aren't self-existent infinities; they're dependently designated, arising from practice and mind, not absolute entities. Emptiness here prevents reifying the unlimited as an eternal, graspable vastness.
If you ask why, limited and unlimited phenomena are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about limited and unlimited phenomena [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness cultivates boundless compassion in bodhisattvas, realizing infinity as empty to avoid attachment to scale or scope.)

“If you ask what is (10) the emptiness of that which has neither beginning nor end [U2T-opp],
the going of anything is non-apprehensible and the coming of anything is non-apprehensible. That which has neither beginning nor end is empty of that which has neither beginning nor end because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of that which has neither beginning nor end.
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(i.e. "The going... and the coming... is non-apprehensible": This highlights the indefinable, ungraspable nature of phenomena without temporal boundaries. "Coming" (āgama) and "going" (nirgama) refer to arising and ceasing, which are illusions in cyclic existence. Since beginnings and ends are non-apprehensible (anupalabdha), there's no real begining or termination to any thing, being, process or cycle — pointing to the boundless, beginningless cycle of saṃsāra (endless rebirths and deaths) or even dharmas like suchness that transcend time.
"That which has neither beginning nor end is empty of [itself]": Anavarāgra (lit. "without top or bottom," or beginningless/endless) denotes phenomena like saṃsāra's infinite chain or ultimate reality's timelessness. This reflexivity means even "beginningless-endlessness" lacks inherent essence (svabhāva) — it's not an absolute infinity but dependently designated. Emptiness prevents reifying it as an eternal loop or void continuum.
If you ask why, origination / beginning / coming, duration / lasting / change, cessation / ending / going are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about opposites like origination / beginning / coming, duration / lasting / change, cessation / ending / going [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness, similar to the ninth (unlimited), addresses infinite temporality, liberating bodhisattvas from despair over saṃsāra's endlessness by seeing it as empty, enabling tireless compassion.)

“If you ask what is (11) the emptiness of non-exclusion [not accepting, not rejecting],
there is no exclusion with respect to anything. Non-exclusion is empty of non-exclusion because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of non-exclusion.
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(i.e. There is no exclusion with respect to anything": Anavarjana (non-exclusion or non-repudiation) means that nothing is rejected or excluded from the scope of emptiness or the dharma. All phenomena — pure or defiled, conditioned or unconditioned, good or bad — are included in the ultimate reality. The bodhisattva's wisdom does not "throw away" any dharma as irrelevant; everything is part of the nondual suchness. This counters selective grasping, where one might exclude "bad" dharmas from enlightenment.
This principle is a cornerstone of Mahāyāna Buddhism, emphasizing a nondual approach to practice and realization. It shifts the focus from dualistic judgments (good vs. bad, pure vs. impure) to direct insight into the empty nature of all phenomena, allowing everything in experience to serve as a vehicle for awakening.
In Mahāyāna philosophy, the emptiness of non-exclusion teaches that no dharma (phenomenon or teaching) is to be rejected or excluded from the path. All things — whether seemingly beneficial (like meditation or compassion) or challenging (like anger, delusion, or worldly distractions) — are devoid of inherent existence (svabhāva) and thus equally empty. The key is not to accept or reject based on superficial labels of "good" or "bad," but to realize their true nature: suchness (tathatā). This realization transforms ordinary experiences into opportunities for enlightenment, as nothing is intrinsically obstructive or separate from the ultimate reality.
"Non-exclusion is empty of non-exclusion": This reflexivity means even the principle of inclusivity lacks inherent "non-exclusion-ness" (svabhāva). It's not an absolute rule or entity; it's dependently designated, not a self-existent quality. Emptiness here prevents reifying inclusivity as a fixed doctrine.
If you ask why, exclusion and non-exclusion, or accepting and rejecting, are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about opposites like exclusion and non-exclusion, or accepting and rejecting [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness encourages bodhisattvas to engage all phenomena with compassion, without exclusion, realizing their empty nature for complete liberation.
In short everything can be used on the path to enlightenment. It is not about accepting this because it is good, while rejecting that because it is bad; but about realizing the true nature of all dharmas.)

“If you ask what is (12) the emptiness of inherent existence [U2T-all],
this term relates to the inherent existence of all phenomena, whether conditioned or unconditioned, which is not created by the śrāvakas, not created by the pratyekabuddhas, not created by bodhisattva great beings, and not created by the tathāgatas, arhats, completely awakened buddhas. Inherent existence is empty of inherent existence because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of inherent existence.
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(i.e. The passage for the twelfth emptiness — the emptiness of inherent existence (svabhāva-śūnyatā, often translated as emptiness of own-nature or essential nature) — serves as a profound culmination in the sequence of emptinesses, affirming that all phenomena, whether conditioned (saṃskṛta) or unconditioned (asaṃskṛta), lack any self-sustaining, inherent essence. This emptiness directly counters the mistaken notion of svabhāva as an independent, unchanging core, extending the non-exclusion principle by showing how realizing this true nature allows all dharmas to support the path without dualistic judgments.
"This term relates to the inherent existence of all phenomena, whether conditioned or unconditioned": Svabhāva here denotes the supposed intrinsic nature or self-existence that might be attributed to any dharma—arising independently, without reliance on causes, conditions, or imputation. Conditioned phenomena include the three realms and all compounded things subject to change; unconditioned include nirvāṇa, space, and suchness, which transcend production and cessation. The text encompasses everything, showing no dharma escapes this analysis.
"Which is not created by the śrāvakas, not created by the pratyekabuddhas, not created by bodhisattva great beings, and not created by the tathāgatas, arhats, completely awakened buddhas": This emphasizes that inherent existence isn't fabricated, discovered, or established by any enlightened figure—hearers (śrāvakas, who attain arhatship via the Buddha's teachings), self-enlightened ones (pratyekabuddhas), great bodhisattvas, or fully awakened buddhas (tathāgatas). Svabhāva isn't a product of wisdom or realization; it's an illusion projected by ignorance. This prevents viewing emptiness as a "creation" of the path, reinforcing that the true nature is unproduced and inherent to reality itself.
If you ask why, why, everything is empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about all phenomena [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This concludes that all phenomena are empty of inherent existence, enabling the non-dual use of everything on the path; “Using without using”, “acting without acting”: Not accepting "good" or rejecting "bad," but realizing their shared true nature [U2T] transforms them into vehicles for enlightenment.)

“If you ask what is (13) the emptiness of all phenomena [U2T-all],
the term all phenomena denotes physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, the ears, the nose, the tongue, the body, the mental faculty, sights, sounds, odors, tastes, tangibles, mental phenomena, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, sensory contact that is visually compounded, sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, sensory contact that is mentally compounded, feelings conditioned by sensory contact that is visually compounded, feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that is lingually compounded, feelings conditioned by sensory contact that is corporally compounded, feelings conditioned by sensory contact that is mentally compounded, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena. In that regard, all phenomena are empty of all phenomena because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of all phenomena.
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(i.e. The passage for the thirteenth emptiness — the emptiness of all phenomena  (sarvadharma-śūnyatā) — builds on the previous ones by providing an exhaustive enumeration of categories to demonstrate that every dharma, without exception, is empty. As you noted, it's very similar to #12 (emptiness of inherent existence), but while #12 targets the notion of svabhāva as uncreated and illusory, #13 emphasizes the comprehensive scope: All listed phenomena — from basic aggregates to advanced classifications — are empty of any inherent "phenomena-ness." This reinforces the Madhyamaka view that emptiness applies universally, leaving no dharma untouched, and ties back to non-exclusion by showing how realizing this totality allows all to serve the path.
"All phenomena are empty of all phenomena": This reflexivity means no dharma has an inherent essence separate from others; all are empty of any self-defining "phenomena" quality (svabhāva). They're interdependent designations, not independent entities. Emptiness here counters partial views, showing the totality is void of inherent existence.
If you ask why, why, everything is empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about all phenomena [U2T-opp]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness synthesizes the prior ones, concluding that universal emptiness (of inherent existence) enables non-dual practice: All dharmas, good or bad, can illuminate the path through insight into their empty nature.)

“If you ask what is (14) the emptiness of all intrinsic defining characteristics [U2T-3S],
this relates to the intrinsic defining characteristic of physical forms which is disintegration, the intrinsic defining characteristic of feelings which is emotional experience, the intrinsic defining characteristic of perceptions which is apprehending, the intrinsic defining characteristic of formative predispositions which is conditioning, and the intrinsic defining characteristic of consciousness which is representation. All such phenomena are empty of their respective intrinsic defining characteristics, which include the intrinsic defining characteristics of conditioned phenomena and the intrinsic defining characteristics of unconditioned phenomena (like irreducible elements), because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of intrinsic defining characteristics.
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(i.e. The case for the 'emptiness of all intrinsic defining characteristics' introduces another dimension: the inseparability, interdependence, co-definition, co-evolution or the three spheres of of characterisation': ex. the subject/characteristic, the action/characterisation, and the object/characterized (like water is wet). So, instead of talking about the Union of the two truths about singular phenomena [U2T], we have to talk about the Union of the three spheres [U3S], or the Union of the Two Truths about the three spheres of the activity (characterisation) [U2T-3S].
If you ask why, characteristic, characterisation and characterized (like irreducible elements and their defining characteristic) are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about the three spheres (subject/characteristic, action/characterisation, object/characterized) [U2T-3S]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.)
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This emptiness dissolves essentialist views, enabling bodhisattvas to engage all dharmas fluidly on the path by realizing their empty "definitions.")

“If you ask what is (15) the emptiness of non-apprehensibility [U2T-3S],
it is the non-apprehensibility of anything that is past, the non-apprehensibility of anything that is present, and the non-apprehensibility of anything that is future. Non-apprehensibility is empty of non-apprehensibility because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of non-apprehensibility.
.
(i.e. The case for the 'emptiness of non-apprehensibility' introduces another dimension: the inseparability, interdependence, co-definition, co-evolution or the three spheres of of apprehending / perceiving': ex. the subject/perceiver, the action/perception, and the object/perceived. So, instead of talking about the Union of the two truths about singular phenomena [U2T], we have to talk about the Union of the three spheres [U3S], or the Union of the Two Truths about the three spheres of the activity (apprehending / perceiving) [U2T-3S].
If you ask why, apprehender / perceiver, apprehending / perceiving and apprehended / perceived are empty
because they do not endure (counters eternalism, or refute inherent existence, they are empty of inherent existence = T2),
and they do not disintegrate (counters annihilationism, or refute complete non-existence, they are still valid conventionally and relatively functional = T1), not both, not neither;
transcending dualities (without rejecting them): ex. existence / non-existence, permanence / impermanence, continuity / discontinuity, eternalism  / annihilationism, internal / external, subject / object, cause / effect, dependent / independent, empty / non-empty, right / left, top / bottom, past / future, relative / absolute, conditioned / unconditioned, samsara / nirvana, limited / unlimited, coming / going, sign / no-sign, marked / not-marked, apprehensible / non-apprehensible, entity / non-entity, reality / illusion.
Because that is their very nature (suchness) which is pointed out by the Union of the Two Truths about the three spheres (apprehender / perceiver, apprehending / perceiving and apprehended / perceived) [U2T-3S]: they are dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T].
Using the Tetralemma: they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither; they are not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both, not neither; they are not existent / functional, not non-existent / non-functional, not both, not neither; they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is.
Meaning reality as it is is beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma.
Or: They are empty because there is no real (i) origination / birth / beginning / coming into existence, (ii) duration / lasting / changing / increasing / decreasing, (iii) cessation / death / ending / going-into-non-existence.)
Or: They are empty because they are unborn / non-arising, non-abiding, unconditioned, unchanging, undying / non-ceasing.
Or: Empty because they are not permanent / continuous / eternal / enduring, impermanent / discontinuous / annihilated / disintegrating, not both, not neither; because they are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither.
Or: Empty because they are not arising/ abiding / ceasing, not non-arising / non-abiding / non-ceasing, not both, not neither.
This echoes #3 and #14's relationality (U3S/U2T-3S): In temporal activities, subject (apprehender), action (apprehending), object (apprehended) across times are co-dependent yet empty, as nothing is truly graspable.)

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(Note: General Introduction to Emptinesses #16, #17, and #18 [U2T-absolutely-all]:
In the Perfection of Wisdom sūtras, such as the Twenty-Five Thousand Lines version, the list of 18 emptinesses (śūnyatā) builds progressively toward a comprehensive understanding of ultimate reality, transcending all conceptual extremes (all conventional truths).
Emptinesses #16 through #18 represent the culminating insights, shifting focus from specific categories of phenomena (like internal/external or conditioned/unconditioned) to more abstract, nondual dimensions. They emphasize the emptiness of concepts related to existence, non-existence, and essential nature, ensuring that even these profound realizations are not reified as inherent truths. This prevents subtle clinging and points to tathatā (suchness) — the unerring, non-fabricated nature of all dharmas beyond dualities like entity/non-entity or created/uncaused.
– #16: Emptiness of non-entities (abhāva-śūnyatā): This addresses "non-entities," which refer to unconditioned phenomena (asaṃskṛta-dharmas) like nirvāṇa or space — things that don't arise or cease like conditioned entities. It asserts that even these "non-things" are empty of any inherent non-entity status, avoiding the trap of viewing the unconditioned as a separate, absolute void or negation.
– #17: Emptiness of essential nature (prakṛti-śūnyatā or svabhāva-śūnyatā): Here, "essential nature" denotes the unerring, true mode of being (tathatā) — the fundamental reality that isn't fabricated by perception, knowledge, or realization. This emptiness reveals that even this core "nature" is empty of inherent essence, safeguarding against reifying suchness as a graspable absolute.
– #18: Emptiness of the essential nature of non-entities (abhāvasvabhāva-śūnyatā): This combines elements of #16 and #17, focusing on the lack of essential nature in "combinations" or aggregates of phenomena (both conditioned and unconditioned), as all arise dependently. It extends to entities (e.g., the five aggregates) empty of entities, non-entities empty of non-entities, intrinsic entities empty of intrinsic entities, and extraneous entities empty of extraneous entities — encompassing the abiding nature of phenomena, reality limits, and tathāgata appearances. Essentially, it underscores that nondual reality transcends existence/non-existence, with no inherent combinations or extraneous elements.
Overall, these three emptinesses are about the ultimate non-conceptual wisdom: They refute any lingering dualism between being and non-being, affirming that all dharmas — whether apparent entities, their negations, or their essential modes — are dependently arisen and thus empty, leading to liberation without abode. This ties back to the sūtra's core theme of prajñāpāramitā as the perfection of wisdom that sees beyond proliferations, as elaborated in commentaries like the Mahāprajñāpāramitā-śāstra.
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The order: The listing of #18 before #16 and #17 in this excerpt from the Perfection of Wisdom in Twenty-Five Thousand Lines appears to be a deliberate pedagogical structure in the sūtra's discourse. Emptiness #18 (abhāvasvabhāva-śūnyatā, emptiness of the essential nature of non-entities) is a synthetic or composite concept that integrates the ideas of #16 (abhāva-śūnyatā, emptiness of non-entities) and #17 (svabhāva-śūnyatā, emptiness of essential nature). By presenting the overarching, combined emptiness first, the text then breaks it down by defining its key terms ("non-entities" for #16 and "essential nature" for #17), which aids in clarification and avoids assuming prior understanding of the components. This top-down approach — starting with a holistic or advanced point and then elaborating on the building blocks — is a common teaching method in Buddhist sūtras and commentaries, such as the Mahāprajñāpāramitā-śāstra, where similar emptinesses are sometimes reordered in explanations for emphasis on their interdependence.)

(Note: These three emptinesses (#16, #17, and #18) from the list of 18 in Mahāyāna Buddhism's Perfection of Wisdom texts wrap up the teachings by focusing on deep, nondual concepts. They go beyond everyday things (like senses or realms) to explore ideas like existence, non-existence, and the core "nature" of reality. The goal is to show that even these abstract ideas are empty (lacking inherent, independent existence), helping practitioners avoid clinging to any fixed views and realize true wisdom (prajñā). Here's a simple breakdown:
– #16: Emptiness of Non-Entities (abhāva-śūnyatā): "Non-entities" mean unconditioned phenomena — things that don't arise or cease, like nirvāṇa (ultimate peace) or empty space. This emptiness says even these "non-things" are empty of any inherent "non-thing-ness." In simple terms: Don't think of nirvāṇa as a special void or absolute nothing; it's empty too, so you don't get attached to it as something separate from everyday reality.
– #17: Emptiness of Essential Nature (prakṛti-śūnyatā or svabhāva-śūnyatā): "Essential nature" refers to the true, unchanging "suchness" (tathatā) of all phenomena — their fundamental way of being, which isn't created by knowing or seeing it. This emptiness teaches that even this core nature is empty of any inherent essence. Easy way to think: Reality's "true self" isn't a fixed thing you can grasp or discover; it's empty, preventing you from turning wisdom into another concept to hold onto.
– #18: Emptiness of the Essential Nature of Non-Entities (abhāvasvabhāva-śūnyatā): This combines #16 and #17, focusing on the lack of essential nature in "combinations" (like aggregates or groups of phenomena) because everything arises dependently. It covers entities (conditioned things like the five aggregates: form, feeling, etc.), non-entities (unconditioned like nirvāṇa), intrinsic entities (self-nature), and extraneous entities (dependent or "other" natures, like relative realities that seem reliant on something else, such as the unchanging dharmadhātu or limit of reality, which remain the same regardless of buddhas appearing). In plain language: No matter if something "exists," "doesn't exist," is "self," or "other"—its core nature is empty because all things depend on conditions. This includes ultimate truths that don't change, even if enlightened beings come or go.
Together, these emptinesses emphasize: Nothing has a solid, independent core — not existence, non-existence, or the "nature" behind them. This leads to freedom from all extremes, where reality is seen as it truly is — beyond words or concepts — fostering compassion without attachment.)

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

“Moreover, Subhūti, entities are empty of entities.
Non-entities are empty of non-entities.
Intrinsic entities are empty of intrinsic entities.
Extraneous entities are empty of extraneous entities.

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

“If you ask in what way (16) non-entities are empty of non-entities,
the term non-entities denotes unconditioned phenomena. Non-entities are empty of non-entities because unconditioned phenomena are empty of unconditioned phenomena.

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

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

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

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(Question: So, not only all dharmas are empty, not only saṃsāra and nirvāṇa are empty, not only dependent origination and emptiness are empty, not only their Union is empty, but the inconceivable true nature of reality as it is, tathātā, suchness, the Ground and its manifestations, are empty. Nothing is left, no exception at all. If you can name it, if you can think about it, it is dependently arisen and empty of inherent existence.
Answer: yes, your summary captures the radical, all-encompassing depth of the Prajñāpāramitā teachings on emptiness (śūnyatā) with precision — especially as crystallized in the later emptinesses like #16-18. In Mahāyāna philosophy, particularly Madhyamaka, this total negation isn't a descent into nihilism but a liberation from all conceptual fabrications, revealing the inconceivable true nature (tathatā, suchness) as beyond grasp, yet vividly apparent in every moment.
The Scope of Emptiness: No Exceptions: Emptiness applies universally, without remainder. The sūtras (e.g., the Heart Sūtra's "form is emptiness, emptiness is form") and commentaries (like Nāgārjuna's) systematically deconstruct everything:
– All dharmas (phenomena): From the five aggregates to the three realms — empty of inherent existence, as in #7-8 and #13.
– Saṃsāra and nirvāṇa: Cyclic existence (#10's beginningless/endless) and liberation (#6's ultimate reality) — both empty, nondual, as "saṃsāra is nirvāṇa" when seen truly.
– Dependent origination and emptiness: The two truths (conventional arising and ultimate voidness) — empty, as even causation is imputed (#4's emptiness of emptiness).
– Their union (U2T): The inseparable interplay — empty, avoiding reification as a "third truth."
– Tathatā, suchness, the Ground, and its manifestations: The unerring reality (#17's essential nature) and its expressions (e.g., #18's essential nature of non-entities) — empty of any inherent "ground-ness" or manifestation, as they're beyond naming or thinking.
If it's conceptualizable, nameable, or thinkable, it's dependently arisen (T1) — thus empty of svabhāva (T2). This includes the "inconceivable" itself: As soon as we label tathatā as "inconceivable," it becomes a dependent concept, hence empty. The sūtra's phrasing in #17 — "not created by being known or seen" — highlights this: Suchness isn't produced by realization; it's always "thus," yet empty to avoid absolutizing it.
Why This Total Emptiness? Liberation, Not Annihilation: This isn't "nothing is left" in a despairing sense — it's the middle way (madhyamā pratipad), transcending extremes (all conventional truths, methods, goals, dualities, triads):
– Avoids eternalism: No unchanging "Ground" or absolute suchness to cling to as real.
– Avoids nihilism: Emptiness manifests as dependent appearances, so compassion, ethics, and practice remain functional (e.g., bodhisattvas engage saṃsāra precisely because it's empty, like illusions helping illusions).
– The tetralemma in action: All is not existent, not non-existent, not both, not neither — freeing the mind from proliferation (prapañca).
In practice, this empowers the bodhisattva: With no inherent exceptions, everything — afflictions, virtues, even emptiness — becomes a gateway to awakening. As Nāgārjuna says in the Mūlamadhyamakakārikā (24:18-19), dependent origination is emptiness, the middle path, and the antidote that dissolves itself.)

(Deep thought: When we say "transcending extremes" we really mean "transcending, without completely rejecting, all conventional truths, methods, goals, triad, dualities, etc." Because all extremes are conventional truths for somebody or another; and all conventional truths are extremes for somebody else.
Yes, that's a profound insight that cuts to the heart of the Madhyamaka middle way (madhyamā pratipad) — transcending extremes isn't about outright denial or erasure of the conventional world but rather seeing through its reified appearances while still engaging it skillfully. In Prajñāpāramitā terms, as we've explored, emptiness (T2) doesn't obliterate dependent origination (T1); it reveals that all conventional truths — be they dualities (internal/external, subject/object), triads (three spheres), methods (like meditation or vows), goals (nirvāṇa), or even extremes themselves (eternalism/nihilism) — are imputed, relative, and context-dependent. What one person views as a "balanced" conventional truth (e.g., impermanence as a tool for insight) might seem like an extreme to another (e.g., overemphasizing decay leading to nihilism). The tetralemma embodies this: Not affirming, not denying, not both, not neither — transcending without rejection, allowing compassionate action in the illusory play of saṃsāra. This is why bodhisattvas "abide nowhere" (apratiṣṭhita), using all without attachment, turning "poisons" into medicine. Spot on!)

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“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises
the following [meditative stabilities]:
(1) the meditative stability named heroic valor,
(2) the meditative stability named precious seal,
(3) the meditative stability named lion’s play,
(4) the meditative stability named beautiful moon,
(5) the meditative stability named crest of the moon’s victory banner,
(6) the meditative stability named surpassing all phenomena,
(7) the meditative stability named seal of all phenomena,
(8) the meditative stability named surveying the crown pinnacle,
(9) the meditative stability named certainty in the realm of phenomena,

(10) the meditative stability named crest of certainty’s victory banner,
(11) the meditative stability named vajra,
(12) the meditative stability named seal of entry into all phenomena,
(13) the meditative stability named consecrated as a king of meditative stabilities,
(14) the meditative stability named diffusion of light rays,
(15) the meditative stability named array of power,
(16) the meditative stability named sublimation [of all phenomena],
(17) the meditative stability named engaging with certainty in lexical explanations,
(18) the meditative stability named entry into designations,
(19) the meditative stability named observation of spatial directions,

(20) the meditative stability named receiving the seal,
(21) the meditative stability named unimpaired,
(22) the meditative stability named oceanic seal gathering all phenomena,
(23) the meditative stability named permeation of space,
(24) the meditative stability named vajra maṇḍala,
(25) the meditative stability named shoulder ornament of the victory banner’s crest,
(26) the meditative stability named crest of power,
(27) the meditative stability named pursuit of the stream,
(28) the meditative stability named yawning lion,
(29) the meditative stability named out of order,

(30) the meditative stability named repudiation of mental afflictions,
(31) the meditative stability named illumination,
(32) the meditative stability named unseeking,
(33) the meditative stability named no fixed abode,
(34) the meditative stability named free from mentation,
(35) the meditative stability named taintless lamp,
(36) the meditative stability named boundless light,
(37) the meditative stability named illuminator,
(38) the meditative stability named total illumination,
(39) the meditative stability named pure sanctuary,

(40) the meditative stability named immaculate light,
(41) the meditative stability named bringer of joy,
(42) the meditative stability named lightning lamp,
(43) the meditative stability named inexhaustible,
(44) the meditative stability named unvanquished,
(45) the meditative stability named majestic,
(46) the meditative stability named free from extinction,
(47) the meditative stability named unmoving,
(48) the meditative stability named imperishable,
(49) the meditative stability named lamp of the sun,

(50) the meditative stability named immaculate moon,
(51) the meditative stability named lamp of wisdom,
(52) the meditative stability named pure appearance,
(53) the meditative stability named illuminating,
(54) the meditative stability named engaging in performance,
(55) the meditative stability named crest of wisdom,
(56) the meditative stability named vajra-like,
(57) the meditative stability named stability of mind,
(58) the meditative stability named observing everything,
(59) the meditative stability named consecrated,

(60) the meditative stability named jewel cusp,
(61) the meditative stability named seal of the Dharma,
(62) the meditative stability named sameness of all phenomena,
(63) the meditative stability named renunciation of delight,
(64) the meditative stability named sublimation of phenomena,
(65) the meditative stability named dispersal,
(66) the meditative stability named distinguishing the terms associated with all phenomena,
(67) the meditative stability named establishing the sameness of letters,
(68) the meditative stability named devoid of letters,
(69) the meditative stability named eradication of referents,

(70) the meditative stability named unmodified,
(71) the meditative stability named no aspect,
(72) the meditative stability named ascertainment of names,
(73) the meditative stability named roaming,
(74) the meditative stability named devoid of darkness,
(75) the meditative stability named engaging in conduct,
(76) the meditative stability named unwavering,
(77) the meditative stability named transcendence of the range,
(78) the meditative stability named accumulation of all attributes,
(79) the meditative stability named abiding without mentation,

(80) the meditative stability named blossoming and vibrance of the flowers of virtue,
(81) the meditative stability named endowed with the factors conducive to enlightenment,
(82) the meditative stability named boundless eloquence,
(83) the meditative stability named equal to the unequaled,
(84) the meditative stability named transcending all phenomena,
(85) the meditative stability named utterly devoid of delimitation,
(86) the meditative stability named dispelling of doubt,
(87) the meditative stability named without settled focus,
(88) the meditative stability named single array,
(89) the meditative stability named manifest attainment of aspects,

(90) the meditative stability named unity,
(91) the meditative stability named non-exclusion,
(92) the meditative stability named comprehension of all bases of rebirth through realization,
(93) the meditative stability named entrance to symbols and sounds,
(94) the meditative stability named devoid of vocalic syllables,
(95) the meditative stability named burning lamp,
(96) the meditative stability named purification of defining characteristics,
(97) the meditative stability named non-distinguished,
(98) the meditative stability named endowed with all finest aspects,
(99) the meditative stability named absence of joy with respect to all happiness and suffering,