“The farther shore of the ten powers of the tathāgatas is not the powers of the tathāgatas; the farther shore of the four fearlessnesses is not the fearlessnesses; the farther shore of the four kinds of exact knowledge is not the kinds of exact knowledge; the farther shore of great loving kindness is not great loving kindness; the farther shore of great compassion is not great compassion; and the farther shore of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas.
“The farther shore of fruit of having entered the stream is not the fruit of having entered the stream; the farther shore of the fruit of once-returner is not the fruit of once-returner; the farther shore of the fruit of non-returner is not the fruit of non-returner; the farther shore of arhatship is not arhatship; the farther shore of individual enlightenment is not individual enlightenment; the farther shore of the knowledge of the aspects of the path is not the knowledge of the aspects of the path; and the farther shore of all-aspect omniscience is not all-aspect omniscience.
“Subhūti, just as with physical forms, so indeed it is with all phenomena.”
Subhūti said, “Blessed Lord, if you say, ‘Just as with physical forms, so indeed it is with all phenomena,’ in that case, Blessed Lord, bodhisattva great beings would be fully awakened to all phenomena. If you ask why, Blessed Lord, it is because on the farther shore of physical forms there is no conceptualization at all. On the farther shore of feelings there is no conceptualization at all, on the farther shore of perceptions there is no conceptualization at all, on the farther shore of formative predispositions there is no conceptualization at all, and on the farther shore of consciousness there is no conceptualization at all; on the farther shore of the eyes there is no conceptualization at all, on the farther shore of the ears there is no conceptualization at all, on the farther shore of the nose there is no conceptualization at all, on the farther shore of the tongue there is no conceptualization at all, on the farther shore of the body there is no conceptualization at all, and on the farther shore of the mental faculty there is no conceptualization at all; on the farther shore of sights there is no conceptualization at all, on the farther shore of sounds there is no conceptualization at all, on the farther shore of odors there is no conceptualization at all, on the farther shore of tastes there is no conceptualization at all, on the farther shore of tangibles there is no conceptualization at all, and on the farther shore of mental phenomena there is no conceptualization at all; on the farther shore of visual consciousness there is no conceptualization at all, on the farther shore of auditory consciousness there is no conceptualization at all, on the farther shore of olfactory consciousness there is no conceptualization at all, on the farther shore of gustatory consciousness there is no conceptualization at all, on the farther shore of tactile consciousness there is no conceptualization at all, and on the farther shore of mental consciousness there is no conceptualization at all; on the farther shore of visually compounded sensory contact there is no conceptualization at all, on the farther shore of aurally compounded sensory contact there is no conceptualization at all, on the farther shore of nasally compounded sensory contact there is no conceptualization at all, on the farther shore of lingually compounded sensory contact there is no conceptualization at all, on the farther shore of corporeally compounded sensory contact there is no conceptualization at all, and on the farther shore of mentally compounded sensory contact there is no conceptualization at all; on the farther shore of feelings conditioned by visually compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by aurally compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by nasally compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by lingually compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by corporeally compounded sensory contact there is no conceptualization at all, and on the farther shore of feelings conditioned by mentally compounded sensory contact there is no conceptualization at all; on the farther shore of the earth element there is no conceptualization at all, on the farther shore of the water element there is no conceptualization at all, on the farther shore of the fire element there is no conceptualization at all, on the farther shore of the wind element there is no conceptualization at all, on the farther shore of the space element there is no conceptualization at all, and on the farther shore of the consciousness element there is no conceptualization at all; on the farther shore of ignorance there is no conceptualization at all, on the farther shore of formative predispositions there is no conceptualization at all, on the farther shore of consciousness there is no conceptualization at all, on the farther shore of name and form there is no conceptualization at all, on the farther shore of the six sense fields there is no conceptualization at all, on the farther shore of sensory contact there is no conceptualization at all, on the farther shore of sensation there is no conceptualization at all, on the farther shore of craving there is no conceptualization at all, on the farther shore of grasping there is no conceptualization at all, on the farther shore of the rebirth process there is no conceptualization at all, on the farther shore of birth there is no conceptualization at all, and on the farther shore of aging and death there is no conceptualization at all; on the farther shore of the perfection of generosity there is no conceptualization at all, on the farther shore of the perfection of ethical discipline there is no conceptualization at all, on the farther shore of the perfection of tolerance there is no conceptualization at all, on the farther shore of the perfection of perseverance there is no conceptualization at all, on the farther shore of the perfection of meditative concentration there is no conceptualization at all, and on the farther shore of the perfection of wisdom there is no conceptualization at all; on the farther shore of the emptiness of internal phenomena there is no conceptualization at all, on the farther shore of the emptiness of external phenomena there is no conceptualization at all, on the farther shore of the emptiness of external and internal phenomena there is no conceptualization at all, on the farther shore of the emptiness of emptiness there is no conceptualization at all, on the farther shore of the emptiness of great extent there is no conceptualization at all, on the farther shore of the emptiness of ultimate reality there is no conceptualization at all, on the farther shore of the emptiness of conditioned phenomena there is no conceptualization at all, on the farther shore of the emptiness of unconditioned phenomena there is no conceptualization at all, on the farther shore of the emptiness of the unlimited there is no conceptualization at all, on the farther shore of the emptiness of that which has neither beginning nor end there is no conceptualization at all, on the farther shore of the emptiness of nonexclusion there is no conceptualization at all, on the farther shore of the emptiness of inherent nature there is no conceptualization at all, on the farther shore of the emptiness of all phenomena there is no conceptualization at all, on the farther shore of the emptiness of intrinsic defining characteristics there is no conceptualization at all, on the farther shore of the emptiness of that which cannot be apprehended there is no conceptualization at all, on the farther shore of the emptiness of nonentities there is no conceptualization at all, on the farther shore of the emptiness of essential nature there is no conceptualization at all, and on the farther shore of the emptiness of an essential nature of nonentities there is no conceptualization at all; on the farther shore of the applications of mindfulness there is no conceptualization at all, on the farther shore of the correct exertions there is no conceptualization at all, on the farther shore of the supports for miraculous ability there is no conceptualization at all, on the farther shore of the faculties there is no conceptualization at all, on the farther shore of the powers there is no conceptualization at all, on the farther shore of the branches of enlightenment there is no conceptualization at all, and on the farther shore of the noble eightfold path there is no conceptualization at all; on the farther shore of the truths of the noble ones there is no conceptualization at all, on the farther shore of the meditative concentrations there is no conceptualization at all, on the farther shore of the immeasurable attitudes there is no conceptualization at all, on the farther shore of the formless absorptions there is no conceptualization at all, on the farther shore of the eight liberations there is no conceptualization at all, on the farther shore of the nine serial steps of meditative absorption there is no conceptualization at all, on the farther shore of the emptiness, signlessness, and wishlessness gateways to liberation there is no conceptualization at all, on the farther shore of the extrasensory powers there is no conceptualization at all, on the farther shore of the meditative stabilities there is no conceptualization at all, and on the farther shore of the dhāraṇī gateways there is no conceptualization at all; on the farther shore of the powers of the tathāgatas there is no conceptualization at all, on the farther shore of the fearlessnesses there is no conceptualization at all, on the farther shore of the kinds of exact knowledge there is no conceptualization at all, on the farther shore of great loving kindness there is no conceptualization at all, on the farther shore of great compassion there is no conceptualization at all, and on the farther shore of the eighteen distinct qualities of the buddhas there is no conceptualization at all; on the farther shore of the fruit of having entered the stream there is no conceptualization at all, on the farther shore of the fruit of once-returner there is no conceptualization at all, on the farther shore of the fruit of non-returner there is no conceptualization at all, on the farther shore of arhatship there is no conceptualization at all, on the farther shore of individual enlightenment there is no conceptualization at all, on the farther shore of the knowledge of the aspects of the path there is no conceptualization at all, and on the farther shore of all-aspect omniscience there is no conceptualization at all.
“There is no conceptualization that ‘these are physical forms,’ ‘these are feelings,’ ‘these are perceptions,’ ‘these are formative predispositions,’ and ‘this is consciousness’; ‘these are the eyes,’ ‘these are the ears,’ ‘this is the nose,’ ‘this is the tongue,’ ‘this is the body,’ and ‘this is the mental faculty’; ‘these are sights,’ ‘these are sounds,’ ‘these are odors,’ ‘these are tastes,’ ‘these are tangibles,’ and ‘these are mental phenomena’; ‘this is visual consciousness,’ ‘this is auditory consciousness,’ ‘this is olfactory consciousness,’ ‘this is gustatory consciousness,’ ‘this is tactile consciousness,’ and ‘this is mental consciousness’; ‘this is visually compounded sensory contact,’ ‘this is aurally compounded sensory contact,’ ‘this is nasally compounded sensory contact,’ ‘this is lingually compounded sensory contact,’ ‘this is corporeally compounded sensory contact,’ and ‘this is mentally compounded sensory contact’; ‘these are feelings conditioned by visually compounded sensory contact,’ ‘these are feelings conditioned by aurally compounded sensory contact,’ ‘these are feelings conditioned by nasally compounded sensory contact,’ ‘these are feelings conditioned by lingually compounded sensory contact,’ ‘these are feelings conditioned by corporeally compounded sensory contact,’ and ‘these are feelings conditioned by mentally compounded sensory contact’; ‘this is the earth element,’ ‘this is the water element,’ ‘this is the fire element,’ ‘this is the wind element,’ ‘this is the space element,’ and ‘this is the consciousness element’; ‘this is ignorance,’ ‘these are formative predispositions,’ ‘this is consciousness,’ ‘these are name and form,’ ‘these are the six sense fields,’ ‘this is sensory contact,’ ‘this is sensation,’ ‘this is craving,’ ‘this is grasping,’ ‘this is the rebirth process,’ ‘this is birth,’ and ‘these are aging and death’; ‘this is the perfection of generosity,’ ‘this is the perfection of ethical discipline,’ ‘this is the perfection of tolerance,’ ‘this is the perfection of perseverance,’ ‘this is the perfection of meditative concentration,’ and ‘this is the perfection of wisdom’; ‘this is the emptiness of internal phenomena,’ ‘this is the emptiness of external phenomena,’ ‘this is the emptiness of external and internal phenomena,’ ‘this is the emptiness of emptiness,’ ‘this is the emptiness of great extent,’ ‘this is the emptiness of ultimate reality,’ ‘this is the emptiness of conditioned phenomena,’ ‘this is the emptiness of unconditioned phenomena,’ ‘this is the emptiness of the unlimited,’ ‘this is the emptiness of that which has neither beginning nor end,’ ‘this is the emptiness of nonexclusion,’ ‘this is the emptiness of inherent nature,’ ‘this is the emptiness of all phenomena,’ ‘this is the emptiness of intrinsic defining characteristics,’ ‘this is the emptiness of that which cannot be apprehended,’ ‘this is the emptiness of nonentities,’ ‘this is the emptiness of essential nature,’ and ‘this is the emptiness of an essential nature of nonentities’; ‘these are the applications of mindfulness,’ ‘these are the correct exertions,’ ‘these are the supports for miraculous ability,’ ‘these are the faculties,’ ‘these are the powers,’ ‘these are the branches of enlightenment,’ and ‘this is the noble eightfold path’; ‘these are the truths of the noble ones,’ ‘these are the meditative concentrations,’ ‘these are the immeasurable attitudes,’ ‘these are the formless absorptions,’ ‘these are the eight liberations,’ ‘these are the nine serial steps of meditative absorption,’ ‘these are the emptiness, signlessness, and wishlessness gateways to liberation,’ ‘these are the extrasensory powers,’ ‘these are the meditative stabilities,’ and ‘these are the dhāraṇī gateways’; ‘these are the ten powers of the tathāgatas,’ ‘these are the four fearlessnesses,’ ‘these are the four kinds of exact knowledge,’ ‘this is great loving kindness,’ ‘this is great compassion,’ and ‘these are the eighteen distinct qualities of the buddhas’; or ‘this is the fruit of having entered the stream,’ ‘this is the fruit of once-returner,’ ‘this is the fruit of non-returner,’ ‘this is arhatship,’ ‘this is individual enlightenment,’ ‘this is the knowledge of the aspects of the path,’ and ‘this is all-aspect omniscience.’ ”
“It is so, Subhūti, it is so,” said the Blessed One. “On the farther shore of physical forms there is no conceptualization at all, on the farther shore of feelings there is no conceptualization at all, on the farther shore of perceptions there is no conceptualization at all, on the farther shore of formative predispositions there is no conceptualization at all, and on the farther shore of consciousness there is no conceptualization at all; on the farther shore of the eyes there is no conceptualization at all, on the farther shore of the ears there is no conceptualization at all, on the farther shore of the nose there is no conceptualization at all, on the farther shore of the tongue there is no conceptualization at all, on the farther shore of the body there is no conceptualization at all, and on the farther shore of the mental faculty there is no conceptualization at all; on the farther shore of sights there is no conceptualization at all, on the farther shore of sounds there is no conceptualization at all, on the farther shore of odors there is no conceptualization at all, on the farther shore of tastes there is no conceptualization at all, on the farther shore of tangibles there is no conceptualization at all, and on the farther shore of mental phenomena there is no conceptualization at all; on the farther shore of visual consciousness there is no conceptualization at all, on the farther shore of auditory consciousness there is no conceptualization at all, on the farther shore of olfactory consciousness there is no conceptualization at all, on the farther shore of gustatory consciousness there is no conceptualization at all, on the farther shore of tactile consciousness there is no conceptualization at all, and on the farther shore of mental consciousness there is no conceptualization at all; on the farther shore of visually compounded sensory contact there is no conceptualization at all, on the farther shore of aurally compounded sensory contact there is no conceptualization at all, on the farther shore of nasally compounded sensory contact there is no conceptualization at all, on the farther shore of lingually compounded sensory contact there is no conceptualization at all, on the farther shore of corporeally compounded sensory contact there is no conceptualization at all, and on the farther shore of mentally compounded sensory contact there is no conceptualization at all; on the farther shore of feelings conditioned by visually compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by aurally compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by nasally compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by lingually compounded sensory contact there is no conceptualization at all, on the farther shore of feelings conditioned by corporeally compounded sensory contact there is no conceptualization at all, and on the farther shore of feelings conditioned by mentally compounded sensory contact there is no conceptualization at all; on the farther shore of the earth element there is no conceptualization at all, on the farther shore of the water element there is no conceptualization at all, on the farther shore of the fire element there is no conceptualization at all, on the farther shore of the wind element there is no conceptualization at all, on the farther shore of the space element there is no conceptualization at all, and on the farther shore of the consciousness element there is no conceptualization at all; on the farther shore of ignorance there is no conceptualization at all, on the farther shore of formative predispositions there is no conceptualization at all, on the farther shore of consciousness there is no conceptualization at all, on the farther shore of name and form there is no conceptualization at all, on the farther shore of the six sense fields there is no conceptualization at all, on the farther shore of sensory contact there is no conceptualization at all, on the farther shore of sensation there is no conceptualization at all, on the farther shore of craving there is no conceptualization at all, on the farther shore of grasping there is no conceptualization at all, on the farther shore of the rebirth process there is no conceptualization at all, on the farther shore of birth there is no conceptualization at all, and on the farther shore of aging and death there is no conceptualization at all; on the farther shore of the perfection of generosity there is no conceptualization at all, on the farther shore of the perfection of ethical discipline there is no conceptualization at all, on the farther shore of the perfection of tolerance there is no conceptualization at all, on the farther shore of the perfection of perseverance there is no conceptualization at all, on the farther shore of the perfection of meditative concentration there is no conceptualization at all, and on the farther shore of the perfection of wisdom there is no conceptualization at all; on the farther shore of the emptiness of internal phenomena there is no conceptualization at all, on the farther shore of the emptiness of external phenomena there is no conceptualization at all, on the farther shore of the emptiness of external and internal phenomena there is no conceptualization at all, on the farther shore of the emptiness of emptiness there is no conceptualization at all, on the farther shore of the emptiness of great extent there is no conceptualization at all, on the farther shore of the emptiness of ultimate reality there is no conceptualization at all, on the farther shore of the emptiness of conditioned phenomena there is no conceptualization at all, on the farther shore of the emptiness of unconditioned phenomena there is no conceptualization at all, on the farther shore of the emptiness of the unlimited there is no conceptualization at all, on the farther shore of the emptiness of that which has neither beginning nor end there is no conceptualization at all, on the farther shore of the emptiness of nonexclusion there is no conceptualization at all, on the farther shore of the emptiness of inherent nature there is no conceptualization at all, on the farther shore of the emptiness of all phenomena there is no conceptualization at all, on the farther shore of the emptiness of intrinsic defining characteristics there is no conceptualization at all, on the farther shore of the emptiness of that which cannot be apprehended there is no conceptualization at all, on the farther shore of the emptiness of nonentities there is no conceptualization at all, on the farther shore of the emptiness of essential nature there is no conceptualization at all, and on the farther shore of the emptiness of an essential nature of nonentities there is no conceptualization at all; on the farther shore of the applications of mindfulness there is no conceptualization at all, on the farther shore of the correct exertions there is no conceptualization at all, on the farther shore of the supports for miraculous ability there is no conceptualization at all, on the farther shore of the faculties there is no conceptualization at all, on the farther shore of the powers there is no conceptualization at all, on the farther shore of the branches of enlightenment there is no conceptualization at all, and on the farther shore of the noble eightfold path there is no conceptualization at all; on the farther shore of the truths of the noble ones there is no conceptualization at all, on the farther shore of the meditative concentrations there is no conceptualization at all, on the farther shore of the immeasurable attitudes there is no conceptualization at all, on the farther shore of the formless absorptions there is no conceptualization at all, on the farther shore of the eight liberations there is no conceptualization at all, on the farther shore of the nine serial steps of meditative absorption there is no conceptualization at all, on the farther shore of the emptiness, signlessness, and wishlessness gateways to liberation there is no conceptualization at all, on the farther shore of the extrasensory powers there is no conceptualization at all, on the farther shore of the meditative stabilities there is no conceptualization at all, and on the farther shore of the dhāraṇī gateways there is no conceptualization at all; on the farther shore of the powers of the tathāgatas there is no conceptualization at all, on the farther shore of the fearlessnesses there is no conceptualization at all, on the farther shore of the kinds of exact knowledge there is no conceptualization at all, on the farther shore of great loving kindness there is no conceptualization at all, on the farther shore of great compassion there is no conceptualization at all, and on the farther shore of the eighteen distinct qualities of the buddhas there is no conceptualization at all; on the farther shore of the fruit of having entered the stream there is no conceptualization at all, on the farther shore of the fruit of once-returner there is no conceptualization at all, on the farther shore of the fruit of non-returner there is no conceptualization at all, on the farther shore of arhatship there is no conceptualization at all, on the farther shore of individual enlightenment there is no conceptualization at all, on the farther shore of the knowledge of the aspects of the path there is no conceptualization at all, and on the farther shore of all-aspect omniscience there is no conceptualization at all.
“There is no conceptualization that ‘these are physical forms,’ ‘these are feelings,’ ‘these are perceptions,’ ‘these are formative predispositions,’ and ‘this is consciousness’; ‘these are the eyes,’ ‘these are the ears,’ ‘this is the nose,’ ‘this is the tongue,’ ‘this is the body,’ and ‘this is the mental faculty’; ‘these are sights,’ ‘these are sounds,’ ‘these are odors,’ ‘these are tastes,’ ‘these are tangibles,’ and ‘these are mental phenomena’; ‘this is visual consciousness,’ ‘this is auditory consciousness,’ ‘this is olfactory consciousness,’ ‘this is gustatory consciousness,’ ‘this is tactile consciousness,’ and ‘this is mental consciousness’; ‘this is visually compounded sensory contact,’ ‘this is aurally compounded sensory contact,’ ‘this is nasally compounded sensory contact,’ ‘this is lingually compounded sensory contact,’ ‘this is corporeally compounded sensory contact,’ and ‘this is mentally compounded sensory contact’; ‘these are feelings conditioned by visually compounded sensory contact,’ ‘these are feelings conditioned by aurally compounded sensory contact,’ ‘these are feelings conditioned by nasally compounded sensory contact,’ ‘these are feelings conditioned by lingually compounded sensory contact,’ ‘these are feelings conditioned by corporeally compounded sensory contact,’ and ‘these are feelings conditioned by mentally compounded sensory contact’; ‘this is the earth element,’ ‘this is the water element,’ ‘this is the fire element,’ ‘this is the wind element,’ ‘this is the space element,’ and ‘this is the consciousness element’; ‘this is ignorance,’ ‘these are formative predispositions,’ ‘this is consciousness,’ ‘these are name and form,’ ‘these are the six sense fields,’ ‘this is sensory contact,’ ‘this is sensation,’ ‘this is craving,’ ‘this is grasping,’ ‘this is the rebirth process,’ ‘this is birth,’ and ‘these are aging and death’; ‘this is the perfection of generosity,’ ‘this is the perfection of ethical discipline,’ ‘this is the perfection of tolerance,’ ‘this is the perfection of perseverance,’ ‘this is the perfection of meditative concentration,’ and ‘this is the perfection of wisdom’; ‘this is the emptiness of internal phenomena,’ ‘this is the emptiness of external phenomena,’ ‘this is the emptiness of external and internal phenomena,’ ‘this is the emptiness of emptiness,’ ‘this is the emptiness of great extent,’ ‘this is the emptiness of ultimate reality,’ ‘this is the emptiness of conditioned phenomena,’ ‘this is the emptiness of unconditioned phenomena,’ ‘this is the emptiness of the unlimited,’ ‘this is the emptiness of that which has neither beginning nor end,’ ‘this is the emptiness of nonexclusion,’ ‘this is the emptiness of inherent nature,’ ‘this is the emptiness of all phenomena,’ ‘this is the emptiness of intrinsic defining characteristics,’ ‘this is the emptiness of that which cannot be apprehended,’ ‘this is the emptiness of nonentities,’ ‘this is the emptiness of essential nature,’ and ‘this is the emptiness of an essential nature of nonentities’; ‘these are the applications of mindfulness,’ ‘these are the correct exertions,’ ‘these are the supports for miraculous ability,’ ‘these are the faculties,’ ‘these are the powers,’ ‘these are the branches of enlightenment,’ and ‘this is the noble eightfold path’; ‘these are the truths of the noble ones,’ ‘these are the meditative concentrations,’ ‘these are the immeasurable attitudes,’ ‘these are the formless absorptions,’ ‘these are the eight liberations,’ ‘these are the nine serial steps of meditative absorption,’ ‘these are the emptiness, signlessness, and wishlessness gateways to liberation,’ ‘these are the extrasensory powers,’ ‘these are the meditative stabilities,’ and ‘these are the dhāraṇī gateways’; ‘these are the powers of the tathāgatas,’ ‘these are the fearlessnesses,’ ‘these are the kinds of exact knowledge,’ ‘this is great loving kindness,’ ‘this is great compassion,’ and ‘these are the eighteen distinct qualities of the buddhas’; or ‘this is the fruit of having entered the stream,’ ‘this is the fruit of once-returner,’ ‘this is the fruit of non-returner,’ ‘this is arhatship,’ ‘this is individual enlightenment,’ ‘this is the knowledge of the aspects of the path,’ and ‘this is all-aspect omniscience.’
“Subhūti, bodhisattva great beings are indeed engaged in a difficult task insofar as they contemplate those phenomena that are at peace in that manner, and yet, not disheartened, think, ‘I must attain fully awaken to those phenomena that are like that, and then, having fully awakened to unsurpassed, perfect, complete enlightenment in that manner, I must explain these phenomena that are peaceful in that manner and perfect in that manner.’
“It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as an ally of the world.
“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, serve as an island for the world, Subhūti, to illustrate, just as those lands confined by water, as many as there are, whether in rivers, streams, or oceans, are called ‘islands,’ in the same way, Subhūti, physical forms are confined by the limit of past time and the limit of future time, feelings are confined by the limit of past time and the limit of future time, perceptions are confined by the limit of past time and the limit of future time, formative predispositions are confined by the limit of past time and the limit of future time, and consciousness is confined by the limit of past time and the limit of future time; the eyes are confined by the limit of past time and the limit of future time, the ears are confined by the limit of past time and the limit of future time, the nose is confined by the limit of past time and the limit of future time, the tongue is confined by the limit of past time and the limit of future time, the body is confined by the limit of past time and the limit of future time, and the mental faculty is confined by the limit of past time and the limit of future time; sights are confined by the limit of past time and the limit of future time, sounds are confined by the limit of past time and the limit of future time, odors are confined by the limit of past time and the limit of future time, tastes are confined by the limit of past time and the limit of future time, tangibles are confined by the limit of past time and the limit of future time, and mental phenomena are confined by the limit of past time and the limit of future time; visual consciousness is confined by the limit of past time and the limit of future time, auditory consciousness is confined by the limit of past time and the limit of future time, olfactory consciousness is confined by the limit of past time and the limit of future time, gustatory consciousness is confined by the limit of past time and the limit of future time, tactile consciousness is confined by the limit of past time and the limit of future time, and mental consciousness is confined by the limit of past time and the limit of future time; visually compounded sensory contact is confined by the limit of past time and the limit of future time, aurally compounded sensory contact is confined by the limit of past time and the limit of future time, nasally compounded sensory contact is confined by the limit of past time and the limit of future time, lingually compounded sensory contact is confined by the limit of past time and the limit of future time, corporeally compounded sensory contact is confined by the limit of past time and the limit of future time, and mentally compounded sensory contact is confined by the limit of past time and the limit of future time; feelings conditioned by visually compounded sensory contact are confined by the limit of past time and the limit of future time, feelings conditioned by aurally compounded sensory contact are confined by the limit of past time and the limit of future time, feelings conditioned by nasally compounded sensory contact are confined by the limit of past time and the limit of future time, feelings conditioned by lingually compounded sensory contact are confined by the limit of past time and the limit of future time, feelings conditioned by corporeally compounded sensory contact are confined by the limit of past time and the limit of future time, and feelings conditioned by mentally compounded sensory contact are confined by the limit of past time and the limit of future time; the earth element is confined by the limit of past time and the limit of future time; the water element is confined by the limit of past time and the limit of future time, the fire element is confined by the limit of past time and the limit of future time, the wind element is confined by the limit of past time and the limit of future time, the space element is confined by the limit of past time and the limit of future time, and the consciousness element is confined by the limit of past time and the limit of future time; ignorance is confined by the limit of past time and the limit of future time, formative predispositions are confined by the limit of past time and the limit of future time, consciousness is confined by the limit of past time and the limit of future time, name and form are confined by the limit of past time and the limit of future time, the six sense fields are confined by the limit of past time and the limit of future time, sensory contact is confined by the limit of past time and the limit of future time, sensation is confined by the limit of past time and the limit of future time, craving is confined by the limit of past time and the limit of future time, grasping is confined by the limit of past time and the limit of future time, the rebirth process is confined by the limit of past time and the limit of future time, birth is confined by the limit of past time and the limit of future time, and aging and death are confined by the limit of past time and the limit of future time; the perfection of generosity is confined by the limit of past time and the limit of future time, the perfection of ethical discipline is confined by the limit of past time and the limit of future time, the perfection of tolerance is confined by the limit of past time and the limit of future time, the perfection of perseverance is confined by the limit of past time and the limit of future time, the perfection of meditative concentration is confined by the limit of past time and the limit of future time, and the perfection of wisdom is confined by the limit of past time and the limit of future time; the emptiness of internal phenomena is confined by the limit of past time and the limit of future time, the emptiness of external phenomena is confined by the limit of past time and the limit of future time, the emptiness of external and internal phenomena is confined by the limit of past time and the limit of future time, the emptiness of emptiness is confined by the limit of past time and the limit of future time, the emptiness of great extent is confined by the limit of past time and the limit of future time, the emptiness of ultimate reality is confined by the limit of past time and the limit of future time, the emptiness of conditioned phenomena is confined by the limit of past time and the limit of future time, the emptiness of unconditioned phenomena is confined by the limit of past time and the limit of future time, the emptiness of the unlimited is confined by the limit of past time and the limit of future time, the emptiness of that which has neither beginning nor end is confined by the limit of past time and the limit of future time, the emptiness of nonexclusion is confined by the limit of past time and the limit of future time, the emptiness of inherent nature is confined by the limit of past time and the limit of future time, the emptiness of all phenomena is confined by the limit of past time and the limit of future time, the emptiness of intrinsic defining characteristics is confined by the limit of past time and the limit of future time, the emptiness of that which cannot be apprehended is confined by the limit of past time and the limit of future time, the emptiness of nonentities is confined by the limit of past time and the limit of future time, the emptiness of essential nature is confined by the limit of past time and the limit of future time, and the emptiness of an essential nature of nonentities is confined by the limit of past time and the limit of future time; the applications of mindfulness are confined by the limit of past time and the limit of future time, the correct exertions are confined by the limit of past time and the limit of future time, the supports for miraculous ability are confined by the limit of past time and the limit of future time, the faculties are confined by the limit of past time and the limit of future time, the powers are confined by the limit of past time and the limit of future time, the branches of enlightenment are confined by the limit of past time and the limit of future time, and the noble eightfold path is confined by the limit of past time and the limit of future time; the truths of the noble ones are confined by the limit of past time and the limit of future time, the meditative concentrations are confined by the limit of past time and the limit of future time, the immeasurable attitudes are confined by the limit of past time and the limit of future time, the formless absorptions are confined by the limit of past time and the limit of future time, the liberations are confined by the limit of past time and the limit of future time, the serial steps of meditative absorption are confined by the limit of past time and the limit of future time, the emptiness, signlessness, and wishlessness gateways to liberation are confined by the limit of past time and the limit of future time, the extrasensory powers are confined by the limit of past time and the limit of future time, the meditative stabilities are confined by the limit of past time and the limit of future time, and the dhāraṇī gateways are confined by the limit of past time and the limit of future time; the powers of the tathāgatas are confined by the limit of past time and the limit of future time, the fearlessnesses are confined by the limit of past time and the limit of future time, the kinds of exact knowledge are confined by the limit of past time and the limit of future time, great loving kindness is confined by the limit of past time and the limit of future time, great compassion is confined by the limit of past time and the limit of future time, and the distinct qualities of the buddhas are confined by the limit of past time and the limit of future time; and the fruit of having entered the stream is confined by the limit of past time and the limit of future time, the fruit of once-returner is confined by the limit of past time and the limit of future time, the fruit of non-returner is confined by the limit of past time and the limit of future time, arhatship is confined by the limit of past time and the limit of future time, individual enlightenment is confined by the limit of past time and the limit of future time, the knowledge of the aspects of the path is confined by the limit of past time and the limit of future time, and all-aspect omniscience is confined by the limit of past time and the limit of future time.
“Subhūti, all phenomena are confined by this confining limit of past time and limit of future time.
“Subhūti, the confining of all phenomena by the limit of past time and limit of future time is peace; it is perfect, and it is the true nature—emptiness, the nonapprehended, the termination of the path, the exhaustion of craving, the unmixed,936 freedom from desire, cessation, and nirvāṇa. Subhūti, bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment in that manner, teach those phenomena that are at peace in that manner and perfect in that manner.
“It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, serve as an island for beings.
“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, become a light937 for the world, here, Subhūti, for a long time bodhisattva great beings have cast a light, through their wisdom, for beings who are trapped by blindness in the eggshell of ignorance, and overwhelmed by darkness, dispelling the darkness of delusion, the gloom of ignorance, and the blindness of unknowing.938 It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, become a light for the world.
“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, holding a lamp, act as a beacon of light for beings, here, Subhūti, bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, perfectly teach, and encourage, connect, secure, and establish beings in the meaning of the sūtras associated with the six perfections, associated with the four sustaining powers,939 and associated with the four attractive qualities. It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, holding a lamp, act as a beacon of light for beings.
“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a caravan leader940 for beings, here, Subhūti, bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, teach the path that is the sole path941 for beings who have set out on bad paths and are attached to going in the four wrong ways,942 so that beings are purified, so they transcend sorrow and harm, so their suffering and mental discomfort subside, and so they realize the Dharma that is the proper way943 and actualize nirvāṇa. It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a caravan leader for beings.
“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a guide for beings, here, Subhūti, bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment teach the Dharma to the effect that physical forms neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that perceptions neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that formative predispositions neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the eyes neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the ears neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the nose neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the tongue neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the body neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the mental faculty neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that sights neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that sounds neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that odors neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that tastes neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that tangibles neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that mental phenomena neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that visual consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that auditory consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that olfactory consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that gustatory consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that tactile consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that mental consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that visually compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that aurally compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that nasally compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that lingually compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that corporeally compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that mentally compounded sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that feelings conditioned by visually compounded sensory contact neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings conditioned by aurally compounded sensory contact neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings conditioned by nasally compounded sensory contact neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings conditioned by lingually compounded sensory contact neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings conditioned by corporeally compounded sensory contact neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that feelings conditioned by mentally compounded sensory contact neither arise nor cease, and neither defile nor purify.
“They teach the Dharma to the effect that the earth element neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the water element neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the fire element neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the wind element neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the space element neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the consciousness element neither arises nor ceases, and neither defiles nor purifies.
“They teach the Dharma to the effect that ignorance neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that formative predispositions neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that consciousness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that name and form neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the six sense fields neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that sensory contact neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that sensation neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that craving neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that grasping neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the rebirth process neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that birth neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that aging and death neither arise nor cease, and neither defile nor purify.
“They teach the Dharma to the effect that the perfection of generosity neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the perfection of ethical discipline neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the perfection of tolerance neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the perfection of perseverance neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the perfection of meditative concentration neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the perfection of wisdom neither arises nor ceases, and neither defiles nor purifies.
“They teach the Dharma to the effect that the emptiness of internal phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of external phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of external and internal phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of emptiness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of great extent neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of ultimate reality neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of conditioned phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of unconditioned phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of the unlimited neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of that which has neither beginning nor end neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of nonexclusion neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of inherent nature neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of all phenomena neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of intrinsic defining characteristics neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of that which cannot be apprehended neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of nonentities neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of essential nature neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the emptiness of an essential nature of nonentities neither arises nor ceases, and neither defiles nor purifies.
They teach the Dharma to the effect that the applications of mindfulness neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the correct exertions neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the supports for miraculous ability neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the faculties neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the powers neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the branches of enlightenment neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the noble eightfold path neither arises nor ceases, and neither defiles nor purifies.
“They teach the Dharma to the effect that the truths of the noble ones neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the meditative concentrations neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the immeasurable attitudes neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the formless absorptions neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the eight liberations neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the nine serial steps of meditative absorption neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the emptiness, signlessness, and wishlessness gateways to liberation neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the extrasensory powers neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the meditative stabilities neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the dhāraṇī gateways neither arise nor cease, and neither defile nor purify.
“They teach the Dharma to the effect that the powers of the tathāgatas neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the fearlessnesses neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that the kinds of exact knowledge neither arise nor cease, and neither defile nor purify. They teach the Dharma to the effect that great loving kindness neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that great compassion neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the distinct qualities of the buddhas neither arise nor cease, and neither defile nor purify.
“They teach the Dharma to the effect that the fruit of having entered the stream neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the fruit of once-returner neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the fruit of non-returner neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that arhatship neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that individual enlightenment neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that the knowledge of the aspects of the path neither arises nor ceases, and neither defiles nor purifies. They teach the Dharma to the effect that unsurpassed, perfect, complete enlightenment neither arises nor ceases, and neither defiles nor purifies.
“It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a guide for beings.