“It is because of the emptiness of the unlimited that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires distinguished speech that is elevated above the mundane.
“It is because of the emptiness of that which has neither beginning nor end that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of nonexclusion that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of inherent nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of all phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of intrinsic defining characteristics that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of that which cannot be apprehended that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of essential nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
“It is because of the emptiness of an essential nature of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
This completes the fifteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”