Chapter 10 - Lesson of the “Destructible and the Indestructible”

[How to act: Acting without acting, without grasping or rejecting, more and more in accord with the true nature of reality (tathatā) as pointed out by the Union of the Two Truths and Union of opposites [U2T / U3S / Uopp / UGM / U3K / U2T-2T], more and more efficient / powerful / inconceivable.]

Last update: August 15, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176 

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[Text from 84000: “Eighty-four thousand conceive bodhicitta.”]

[A. Another ‘inconceivable’ miracle showing that Bodhisattvas and Buddhas have transcended our level of reality & limitations – Everybody is going to visit the Buddha to receive a special teaching about acting in accord with reality as it is as pointed out by the Union of the Two Truths [U2T]:]

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Āmrapālī expanded and grew larger, and the entire assembly appeared tinged with a golden hue.

Thereupon, the venerable Ānanda asked the Buddha,
“Lord, this expansion and enlargement of the garden of Āmrapālī and this golden hue of the assembly‍ — what do these auspicious signs portend?”

The Buddha declared,
“Ānanda, these auspicious signs portend that the Licchavi Vimalakīrti and the crown prince Mañjuśrī, attended by a great multitude, are coming into the presence of the Tathāgata.”

At that moment the Licchavi Vimalakīrti said to the crown prince Mañjuśrī,
“Mañjuśrī, let us take these many living beings into the presence of the Lord, so that they may see the Tathāgata and bow down to him!”

Mañjuśrī replied,
“Noble sir, send them if you feel the time is right!”

Thereupon the Licchavi Vimalakīrti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

The bodhisattvas who had come from the buddhafield of the Tathāgata Gandhottama­kūṭa descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Śakras, Brahmās, Lokapālas, and gods bowed at the feet of the Buddha and withdrew to one side.

Then, the Buddha, having delighted those bodhisattvas with greetings, declared,
“Noble sons, be seated upon your thrones!”

Thus commanded by the Buddha, they took their thrones.

The Buddha said to Śāriputra,
“Śāriputra, did you see the miraculous performances of the bodhisattvas, those best of beings?”

“I have seen them, Lord.”

[Buddha:]
“What concept did you produce toward them?”

“Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them.”

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[B. The subtle skillful means that is the ‘perfume’ – to transcend all the poisons of the passions [T2], without rejecting them completely [T1] [U2T].]

Then the venerable Ānanda asked the Buddha,
“Lord, what is this perfume, the likes of which I have never smelled before?”

The Buddha answered,
“Ānanda, this perfume emanates from all the pores of all these bodhisattvas.”

Śāriputra added,
“Venerable Ānanda, this same perfume emanates from all our pores as well!”

Ānanda:
Where does the perfume come from?

Śāriputra:
The Licchavi Vimalakīrti obtained some food from the universe called Sarva­gandha­sugandhā, the buddhafield of the Tathāgata Gandhottama­kūṭa, and this perfume emanates from the bodies of all those who partook of that food.

Then the venerable Ānanda addressed the Licchavi Vimalakīrti:
“How long will this perfume remain?”

Vimalakīrti:
Until it is digested.

Ānanda:
When will it be digested?

Vimalakīrti:
It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time.
Furthermore, reverend Ānanda, if monks who have not entered destiny for the ultimate eat this food, it will be digested when they enter that destiny.
When those who have entered destiny for the ultimate eat this food, it will not be digested until their minds are totally liberated.
If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment.
If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance.
And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from buddhahood.
Reverend Ānanda, it is like the medicine called “delicious,” which reaches the stomach but is not digested until all poisons have been eliminated‍ — only then is it digested.
Similarly, reverend Ānanda, this food is not digested until all the poisons of the passions have been eliminated‍ — only then is it digested.

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[C. The Dharma-door called “Introduction to all the buddha-qualities”.
Different Buddha-fields have different skillful means (upāya) adapted to the perceived reality of their inhabitants; but the essence of their teachings is the same. The enlightenment of the buddhas is immeasurable, and the wisdom and the eloquence of the tathāgatas are inconceivable compared to ours.]

Then, the venerable Ānanda said to the Buddha,
“Lord, it is wonderful that this food accomplishes the work of the Buddha!”

[Buddha:]
“So it is, Ānanda! It is as you say, Ānanda!
There are buddhafields that accomplish the buddha-work by means of bodhisattvas,
those that do so by means of lights,
those that do so by means of the tree of enlightenment,
those that do so by means of the physical beauty and the marks of the Tathāgata,
those that do so by means of religious robes, those that do so by means of food,
those that do so by means of water, those that do so by means of gardens,
those that do so by means of palaces,
those that do so by means of mansions,
those that do so by means of magical incarnations,
those that do so by means of empty space,
and those that do so by means of lights in the sky. 

Why is it so, Ānanda?
Because by these various means, living beings become disciplined.
Similarly, Ānanda, there are buddhafields that accomplish the buddha-work by means of teaching living beings words, definitions, and analogies, such as ‘dreams,’ ‘images,’ the ‘reflection of the moon in water,’ ‘echoes,’ ‘illusions,’ and ‘mirages’;
and there are those that accomplish the buddha-work by making words understandable.
Also, Ānanda, there are utterly pure buddhafields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability.
Ānanda, among all the activities, enjoyments, and practices of the buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings.
Finally, Ānanda, the buddhas accomplish the buddha-work by means of the four māras and all the eighty-four thousand types of passion that afflict living beings.

“Ānanda, this is a Dharma-door called introduction to all the buddha-qualities.
The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddhafield adorned with the splendor of all noble qualities,
and experiences neither sadness nor aversion when confronted by a buddhafield apparently without that splendor, but in all cases produces a profound reverence for all the tathāgatas.
Indeed, it is wonderful how all the lord buddhas, who understand the equality of all things, manifest all sorts of buddhafields in order to develop living beings!

“Ānanda, just as the buddhafields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ānanda, the tathāgatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

“Ānanda, all the buddhas are the same as to the perfection of their buddha-qualities: that is, their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, their gnosis and vision of liberation, their strengths, their fearlessnesses, their special buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddhafields. Therefore, they are all called ‘saṃyaksaṃbuddhas,’ ‘tathāgatas,’ and ‘buddhas.’

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[D. All of these magical displays are inconceivable for people like Ānanda, for anybody grasping at their dualistic reality, rules and limitations.]

“Ānanda, were your life to last an entire eon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ānanda, if all the living beings of this billion-world galactic universe were like you‍ — the foremost of the learned and the foremost of those endowed with memory and retention‍ — and were they to devote an entire eon, they would still be unable to understand completely the exact and extensive meaning of the three words ‘saṃyaksaṃbuddha,’ ‘tathāgata,’ and ‘buddha.’ Thus, Ānanda, the enlightenment of the buddhas is immeasurable, and the wisdom and the eloquence of the tathāgatas are inconceivable.”

Then, the venerable Ānanda addressed the Buddha:
“Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned.”

The Buddha said,
“Do not be discouraged, Ānanda! Why? I pronounced you, Ānanda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ānanda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ānanda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, retention, or eloquence of the bodhisattvas. 

Ānanda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ānanda, these marvels displayed in a single morning by the Licchavi Vimalakīrti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of eons.”

Then, all those bodhisattvas from the buddhafield of the Tathāgata Gandhottama­kūṭa joined their palms in reverence and, saluting the Tathāgata Śākyamuni, addressed him as follows:
“Lord, when we first arrived in this buddhafield, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the buddhas and their skill in liberative art are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being.
Lord, please give us a teaching
by which we may remember you,
when we have returned to Sarva­gandha­sugandhā.”

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[E. Teaching of the liberation of bodhisattvas called “Destructible and Indestructible”
– Acting without acting, without attachment / reification / effort / absolute,
more and more in accord with the Middle Way free from all extremes (not accepting/seeking/affirming anything in absolute terms, not rejecting/abandoning/negating anything in absolute terms, not changing/improving/purifying anything in absolute terms, just conventionally, relatively, temporarily if it helps on the path),
more and more in accord with the true nature of reality as it is (tathātā) as pointed out by the Unions [U2T / U3S / Uopp / UGM / U3K / U2T-2T], more and more efficient / powerful.]

(Summary: In Mahayana Buddhism, as detailed in the Vimalakirti Nirdesa Sutra (Chapter 10),
there is a specific liberation for bodhisattvas known as "Destructible and Indestructible."
This liberation emphasizes a balanced approach where bodhisattvas engage with the world [T1] ⇐⇒ without attachment (acceptation) or aversion (rejection) [T2] ⇐⇒ enabling them to benefit all sentient beings [T1] ⇐⇒ while progressing toward full Buddhahood [U2T].
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Definitions
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– A. Destructible [T1, relative, saṃsāra]: Refers to compounded phenomena (samskaras) — all things that are composed, impermanent, and subject to change, decay, and destruction. These include the ordinary world of forms, beings, and experiences.
– B. Indestructible [T2, absolute, nirvāṇa, emptiness]: Refers to the uncompounded (asamskrita) — the ultimate reality that is unchanging, eternal, and beyond production or destruction, such as nirvāṇa or emptiness.
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Key Principles and Practices for Bodhisattvas
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Bodhisattvas must train in this liberation
– A. by neither fully destroying (i.e., rejecting or abandoning) the destructible/compounded
– B. nor resting complacently in the indestructible/uncompounded.
This ensures they remain active in saṃsāra to help others
B. without becoming ensnared by it
A. or withdrawing into personal liberation / nirvāṇa like an arhat.
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A. To avoid destroying/rejecting the compounded (the relative, saṃsāra), bodhisattvas should:
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– Cultivate great love and compassion for all beings, rejoicing in their virtues and never abandoning them.
– Maintain an unwavering aspiration for omniscience and tirelessly develop living beings toward enlightenment.
– Uphold and teach the Dharma selflessly, even sacrificing body and life if needed.
– Respect spiritual teachers, assist those overwhelmed by passions, and benefit others without seeking personal happiness or rewards.
– Practice virtues across countless reincarnations, purifying body, speech, and mind while avoiding laziness, pride, or complacency.
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B. To avoid resting in / seeking the uncompounded (the absolute, nirvāṇa, emptiness), bodhisattvas should:
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– Practice voidness (emptiness), signlessness, wishlessness, and non-performance without fully realizing or abiding in them, thus staying engaged in worldly activities.
– Recognize impermanence, misery, and selflessness but not grow weary of them—instead, voluntarily reincarnate to guide beings.
– Balance merit and wisdom, love and emptiness, and the fulfillment of beings' needs with the pursuit of Buddha-qualities.
This liberation allows bodhisattvas to transcend duality, embodying non-abiding nirvāṇa (apratisthita-nirvāṇa), where they neither cling to saṃsāra nor nirvāṇa exclusively.)
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(Question: So the destructible is the first truth (dependently co-arisen relatively functional impermanent appearances, or saṃsāra) [T1], and the indestructible is the second truth (emptiness of inherent existence) [T2].
This teaching is about the Middle Way free from all extremes (a balanced approach):
not rejecting saṃsāra or appearances [T1]
while seeking nirvāṇa or emptiness [T2].
That is acting [T1] without acting [T2] [U2T-in-action],
without attachment, reification, effort or absolute.
That is acting more and more in accord with the Middle Way,
more and more in accord with reality as it is (tathātā)
as pointed out by the Union of the Two Truths [U2T], and
the Union of opposites [Uopp / U2T-opp].
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Answer: This interpretation aligns with the teachings in the Vimalakirti Nirdesa Sutra and broader Madhyamaka philosophy in Mahayana Buddhism.
– The "destructible" indeed corresponds to the first or conventional truth (samvriti-satya, [T1]), encompassing all dependently co-arisen, relatively functional, impermanent phenomena — essentially the realm of saṃsāra with its appearances, forms, and conditioned existence.
– The "indestructible," by contrast, points to the second or ultimate truth (paramartha-satya, [T2]), the emptiness (shunyata) of inherent existence, which is unchanging, uncompounded, and akin to nirvāṇa or the true nature beyond fabrication.
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This liberation emphasizes
the Middle Way (Madhyamaka), avoiding extremes
such as rejecting saṃsāra ([T1]) in pursuit of nirvāṇa ([T2]), clinging to appearances while ignoring emptiness, or the reverse (clinging to emptiness while rejecting appearances).
As you noted, it's about "acting without acting" — engaging in compassionate activity (upāya) [T1] without attachment, reification, effortful striving, or absolutizing any side [T2] [U2T-in-action].
Bodhisattvas thus embody non-abiding nirvāṇa (apratishthita-nirvāṇa), voluntarily participating in the world to benefit beings [T1] ⇐⇒ while fully realizing its empty nature [T2], free from dualistic fixation [U2T / Uopp].
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At the heart of this is the Union of the Two Truths [U2T], where conventional appearances [T1] ⇐⇒ and ultimate emptiness [T2] are inseparable [U2T]: neither identical nor separate, but interdependent and mutually illuminating [U2T-2T].
This union also extends to the Union of Opposites [Non-duality / Uopp / U2T-opp], transcending (without rejecting) dichotomies like existence/non-existence, saṃsāra/nirvāṇa, or arising/cessation, as articulated by Nagarjuna in the Mulamadhyamakakarika.
Practically, it means progressively aligning actions with reality-as-it-is (tathātā), cultivating wisdom (prajna) alongside skillful means (like compassion / karuṇā) [T2] without falling into nihilism (denying functionality while grasping at emptiness) [T1] or eternalism (reifying phenomena while denying emptiness) [T2].
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In the sutra, the Buddha instructs bodhisattvas to train in this by neither "destroying" the compounded (e.g., through great compassion, voluntary reincarnation, and tireless development of virtues) [T1] nor "resting" in the uncompounded (e.g., practicing emptiness without fully abiding in it, to avoid withdrawal from worldly engagement) [T2].
This dynamic balance fosters effortless, non-dual action that liberates self and others.)
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Thus having been requested, the Buddha declared,
“Noble sons,
there is a liberation of bodhisattvas called
“Destructible and Indestructible” (or “acting without acting”).
You must train yourselves in this liberation.

What is it?
‘Destructible’ refers to compounded things (saṃsāra).
‘Indestructible’ refers to the uncompounded (nirvāṇa).
But the bodhisattva should
neither destroy the compounded  [T1]
nor rest in the uncompounded [T2] [U2T].

(i.e. Acting conventionally without acting in absolute & dualistic terms.
Not rejecting saṃsāra / conventional / relative [T1]
while seeking nirvāṇa / emptiness [T2] [U2T].
The Middle Way free from all extremes,
more and more in accord with reality-as-it-is.)

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[E1. Not rejecting the conventional / relative / saṃsāra – thus in accord with the first truth [T1]:]

“Not to destroy compounded things [T1] consists in
not losing the great love;
not giving up the great compassion;
not forgetting the omniscient mind generated by high resolve;
not tiring in the positive development of living beings;
not abandoning the means of unification;
giving up body and life in order to uphold the holy Dharma;
never being satisfied with the roots of virtue already accumulated;
taking pleasure in skillful dedication;
having no laziness in seeking the Dharma;
being without selfish reticence in teaching the Dharma;
sparing no effort in seeing and worshiping the tathāgatas;
being fearless in voluntary reincarnations;
being neither proud in success nor bowed in failure;
not despising the unlearned,
and respecting the learned as if they were the Teacher himself;
making reasonable those whose passions are excessive;
taking pleasure in solitude, without being attached to it;
not longing for one’s own happiness but longing for the happiness of others;
conceiving of trance, meditation, and equanimity as if they were the Avīci hell;
conceiving of the world as a garden of liberation;
considering beggars to be spiritual teachers;
considering the giving away of all possessions to be the means of realizing buddhahood;
considering immoral beings to be saviors;
considering the transcendences to be parents;
considering the aids to enlightenment to be servants;
never ceasing accumulation of the roots of virtue;
establishing the virtues of all buddhafields in one’s own buddhafield;
offering limitless pure sacrifices to fulfill the auspicious marks and signs;
adorning body, speech, and mind by refraining from all sins;
continuing in reincarnations during immeasurable eons, while purifying body, speech, and mind;
avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha;
wielding the sharp sword of wisdom to chastise the enemy afflictions;
knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings;
blazing with energy to conquer the host of demons;
seeking knowledge in order to avoid pride;
being content with little desire in order to uphold the Dharma;
or mixing with worldly things in order to delight all the people;
being faultless in all activities in order to conform to all people;
producing the superknowledges to actually accomplish all duties of benefit to living beings;
acquiring retention, memory, and knowledge in order to retain all learning;
understanding the degrees of people’s spiritual faculties to dispel the doubts of all living beings;
displaying invincible miraculous feats to teach the Dharma;
having irresistible speech by acquiring unimpeded eloquence;
tasting human and divine success by purifying the path of the ten virtues;
establishing the path of the pure states of Brahmā by cultivating the four immeasurables;
inviting the buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a buddha;
disciplining body, speech, and mind, thus maintaining constant spiritual progress;
being without attachment to anything [T2] ⇐⇒ and thus acquiring the behavior of a buddha [T1]  [U2T];
gathering together the order of bodhisattvas to attract beings to the Mahāyāna;
and being consciously aware at all times not to neglect any good quality.

Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm [T1].

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[E2. Not seeking the transcendental / nirvāṇa / emptiness – thus in accord with the second truth [T2]:]
“What is not resting in the uncompounded [T2]?
The bodhisattva practices voidness, but he does not realize voidness.
He practices signlessness but does not realize signlessness.
He practices wishlessness but does not realize wishlessness.
He practices non-performance but does not realize non-performance.
He knows impermanence but is not complacent about his roots of virtue.
He considers misery, but he reincarnates voluntarily.
He knows selflessnes, but does not waste himself.
He considers peacefulness but does not seek extreme peace.
He cherishes solitude but does not avoid mental and physical efforts.
He considers placelessness but does not abandon the place of good actions.
He considers occurrencelessness but undertakes to bear the burdens of all living beings.
He considers immaculateness, yet he follows the process of the world.
He considers motionlessness, yet he moves in order to develop all living beings.
He considers selflessness, yet does not abandon the great compassion toward all living beings.
He considers birthlessness, yet he does not fall into the ultimate determination of the disciples.

He considers vanity, futility, insubstantiality, dependency, and placelessness [T2] ⇐⇒ yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the buddha lineage in its definitive meaning [T1] [U2T].

(i.e. Acting conventionally without acting in absolute & dualistic terms.
Not rejecting saṃsāra / conventional / relative [T1]
while seeking nirvāṇa / emptiness [T2] [U2T].
The Middle Way free from all extremes,
more and more in accord with reality-as-it-is.)

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[E3. Acting without acting, without attachment, reification, effort or absolute – in accord with the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K / U2T-2T]:]

“Thus, noble sons, a bodhisattva who aspires to such a Dharma
neither rests in the uncompounded [T2]
nor destroys the compounded [T1] [U2T].

“Furthermore, noble sons,
in order to accomplish the store of merit,
a bodhisattva does not rest in the uncompounded [T2],
and, in order to accomplish the store of wisdom,
he does not destroy the compounded  [T1] [U2T].
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In order to fulfill the great love,
he does not rest in the uncompounded,
and, in order to fulfill the great compassion,
he does not destroy compounded things.

(i.e. Acting conventionally without acting in absolute & dualistic terms.
Not rejecting saṃsāra / conventional / relative [T1]
while seeking nirvāṇa / emptiness [T2] [U2T].
The Middle Way free from all extremes,
more and more in accord with reality-as-it-is.)
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In order to develop living beings,
he does not rest in the uncompounded,
and, in order to aspire to the buddha-qualities,
he does not destroy compounded things.
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To perfect the marks of buddhahood,
he does not rest in the uncompounded,
and, to perfect the gnosis of omniscience,
he does not destroy compounded things.
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Out of skill in liberative art,
he does not rest in the uncompounded,
and, through thorough analysis with his wisdom,
he does not destroy compounded things.
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To purify the buddhafield,
he does not rest in the uncompounded,
and, by the power of the grace of the Buddha,
he does not destroy compounded things.
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Because he feels the needs of living beings,
he does not rest in the uncompounded,
and, in order to show truly the meaning of the Dharma,
he does not destroy compounded things.
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Because of his store of roots of virtue,
he does not rest in the uncompounded,
and, because of his instinctive enthusiasm for these roots of virtue,
he does not destroy compounded things.
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To fulfill his prayers,
he does not rest in the uncompounded,
and, because he has no wishes,
he does not destroy compounded things.
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Because his positive thought is pure,
he does not rest in the uncompounded,
and, because his high resolve is pure,
he does not destroy compounded things.
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In order to play with the five superknowledges,
he does not rest in the uncompounded,
and, because of the six superknowledges of the buddha-gnosis,
he does not destroy compounded things.
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To fulfill the six transcendences,
he does not rest in the uncompounded,
and, to fulfill the time,
he does not destroy compounded things.
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To gather the treasures of the Dharma,
he does not rest in the uncompounded,
and, because he does not like any narrow-minded teachings,
he does not destroy compounded things.
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Because he gathers all the medicines of the Dharma,
he does not rest in the uncompounded,
and, to apply the medicine of the Dharma appropriately,
he does not destroy compounded things.
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To confirm his commitments,
he does not rest in the uncompounded,
and, to mend any failure of these commitments,
he does not destroy compounded things.
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To concoct all the medicines of the Dharma,
he does not rest in the uncompounded,
and, to give out the medicine of even the smallest Dharma,
he does not destroy compounded things.
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Because he knows thoroughly all the sicknesses due to passions,
he does not rest in the uncompounded,
and, in order to cure all sicknesses of all living beings,
he does not destroy compounded things.

(i.e. Acting conventionally without acting in absolute & dualistic terms.
Not rejecting saṃsāra / conventional / relative [T1]
while seeking nirvāṇa / emptiness [T2] [U2T].
The Middle Way free from all extremes,
more and more in accord with reality-as-it-is.)

.

“Thus, noble sons, the bodhisattva
does not destroy compounded things [T1] and
does not rest in the uncompounded  [T2 ] [U2T],
and that is the liberation of bodhisattvas
called “Destructible and Indestructible”.
Noble sirs, you should also strive in this.”

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Then, those bodhisattvas, having heard this teaching,
were satisfied, delighted, and reverent.
They were filled with rejoicing and happiness of mind.
In order to worship the Buddha Śākyamuni
and the bodhisattvas of the Sahā universe,
as well as this teaching, they covered the whole earth
of this billion-world galactic universe with fragrant powder,
incense, perfumes, and flowers up to the height of the knees.
Having thus regaled the whole retinue of the Tathāgata,
bowed their heads at the feet of the Buddha,
and circumambulated him to the right three times,
they sang a hymn of praise to him.

They then disappeared from this universe
and in a split second were back in
the universe Sarva­gandha­sugandhā.