Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of the perfection of generosity regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the perfection of ethical discipline regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the perfection of tolerance regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the perfection of perseverance regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the perfection of meditative concentration regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the perfection of wisdom regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of the emptiness of internal phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of external phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of external and internal phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of emptiness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of great extent regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of ultimate reality regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of conditioned phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of unconditioned phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of the unlimited regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of that which has neither beginning nor end regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of nonexclusion regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of inherent nature regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of all phenomena regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of intrinsic defining characteristics regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of that which cannot be apprehended regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of nonentities regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of essential nature regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness of an essential nature of nonentities regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the real nature of the applications of mindfulness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the correct exertions regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the supports for miraculous ability regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the faculties regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the powers regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the branches of enlightenment regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the noble eightfold path regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the truths of the noble ones regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the meditative concentrations regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the immeasurable attitudes regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the formless absorptions regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the liberations regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the serial steps of meditative absorption regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the emptiness, signlessness, and wishlessness gateways to liberation regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the extrasensory powers regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the meditative stabilities regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the dhāraṇī gateways regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the powers of the tathāgatas regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the fearlessnesses regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the kinds of exact knowledge regresses from unsurpassed, perfect, complete enlightenment; or the real nature of great loving kindness regresses from unsurpassed, perfect, complete enlightenment; or the real nature of great compassion regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the eighteen distinct qualities of the buddhas regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the fruit of having entered the stream regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the fruit of once-returner regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the fruit of non-returner regresses from unsurpassed, perfect, complete enlightenment; or the real nature of arhatship regresses from unsurpassed, perfect, complete enlightenment; or the real nature of individual enlightenment regresses from unsurpassed, perfect, complete enlightenment; or the real nature of the knowledge of the aspects of the path regresses from unsurpassed, perfect, complete enlightenment; or the real nature of all-aspect omniscience regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti then asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of physical forms that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of perceptions that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of formative predispositions that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of consciousness that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of the eyes that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the ears that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the nose that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the tongue that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the body that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the mental faculty that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of sights that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of sounds that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of odors that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of tastes that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of tangibles that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of mental phenomena that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of visual consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of auditory consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of olfactory consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of gustatory consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of tactile consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of mental consciousness that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of visually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of aurally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of nasally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of lingually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of corporeally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of mentally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of feelings conditioned by visually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings conditioned by aurally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings conditioned by nasally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings conditioned by lingually compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings conditioned by corporeally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of feelings conditioned by mentally compounded sensory contact that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of the earth element that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the water element that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the fire element that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the wind element that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the space element that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the consciousness element that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of ignorance that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of formative predispositions that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of consciousness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of name and form that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the six sense fields that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of sensory contact that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of sensation that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of craving that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of grasping that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the rebirth process that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of birth that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of aging and death that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of the perfection of generosity that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the perfection of ethical discipline that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the perfection of tolerance that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the perfection of perseverance that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the perfection of meditative concentration that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the perfection of wisdom that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of the emptiness of internal phenomena that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of external phenomena that regresses from unsurpassed, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of external and internal phenomena that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of emptiness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of great extent that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of ultimate reality that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of conditioned phenomena that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of unconditioned phenomena that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of the unlimited that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of that which has neither beginning nor end that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of nonexclusion that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of inherent nature that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of all phenomena that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of intrinsic defining characteristics that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of that which cannot be apprehended that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of nonentities that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of essential nature that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness of an essential nature of nonentities that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature of the applications of mindfulness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the correct exertions that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the supports for miraculous ability that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the faculties that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the powers that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the branches of enlightenment that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the noble eightfold path that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the truths of the noble ones that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the meditative concentrations that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the immeasurable attitudes that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the formless absorptions that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the liberations that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the serial steps of meditative absorption that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the emptiness, signlessness, and wishlessness gateways to liberation that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the extrasensory powers that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the meditative stabilities that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the dhāraṇī gateways that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the powers of the tathāgatas that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the fearlessnesses that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the kinds of exact knowledge that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of great loving kindness that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of great compassion that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the eighteen distinct qualities of the buddhas that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the fruit of having entered the stream that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the fruit of once-returner that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the fruit of non-returner that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of arhatship that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of individual enlightenment that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of the knowledge of the aspects of the path that regresses from unsurpassed, perfect, complete enlightenment; or there is some kind of thing other than the real nature of all-aspect omniscience that regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti then asked, “Venerable Śāradvatīputra, do you think that the real nature regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the reality of phenomena regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the realm of phenomena regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the abiding nature of reality regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the maturity of phenomena regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the very limit of reality regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti asked, “Venerable Śāradvatīputra, do you think that the realm of the inconceivable regresses from unsurpassed, perfect, complete enlightenment?”
Subhūti then asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the real nature that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the reality of phenomena that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the realm of phenomena that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the abiding nature of reality that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the maturity of phenomena that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the very limit of reality that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti asked, “Venerable Śāradvatīputra, do you think that there is some kind of thing other than the realm of the inconceivable that regresses from unsurpassed, perfect, complete enlightenment?
Subhūti then asked, “In that case, if, in accord with the way of the truth, those phenomena are not apprehended, what kind of phenomenon would there be that does regress from unsurpassed, perfect, complete enlightenment?”
Śāradvatīputra replied, “According to this exposition of the elder Subhūti of the way phenomena are, and of the form they are in, there are no bodhisattvas at all who regress from unsurpassed, perfect, complete enlightenment, and if that is the case, even though the tathāgatas have taught that there are the three persons in the vehicle of the bodhisattvas,962 there will be no presentation of the enlightenments of the three persons in the vehicle of the bodhisattvas. According to the venerable Subhūti’s exposition of bodhisattvas, bodhisattva great beings will be solely in the vehicle of the buddhas.”
Then the venerable Pūrṇa Maitrāyaṇīputra said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you should ask this elder Subhūti whether he accepts that there are bodhisattvas even in one vehicle.”
The venerable Śāradvatīputra then asked the venerable Subhūti, “Venerable Subhūti, do you accept that there are bodhisattvas in the vehicle of the buddhas?”
Subhūti asked in return, “Venerable Śāradvatīputra, do you accept that in the real nature there are three bodhisattvas: bodhisattvas in the vehicle of the śrāvakas, bodhisattvas in the vehicle of the pratyekabuddhas, and bodhisattvas in the vehicle of the buddhas?”
Subhūti asked, “Venerable Śāradvatīputra, in the real nature, are bodhisattvas apprehended as three?”
Subhūti asked, “Venerable Śāradvatīputra, is the real nature apprehended through one cause, two causes, or three causes?”
Subhūti asked, “Venerable Śāradvatīputra, do you observe even a single bodhisattva in the real nature?”
“In that case,” said Subhūti, “if, in accord with the way of the truth, those phenomena are not apprehended, then from where, Venerable Śāradvatīputra, do you get the idea, ‘These are bodhisattvas in the vehicle of the śrāvakas. These are bodhisattvas in the vehicle of the pratyekabuddhas. These are bodhisattvas the vehicle of the buddhas’? When bodhisattva great beings are not disheartened, not intimidated, and not regretful that bodhisattva great beings are categorized in that manner as without differences based on the real nature of all phenomena, then those bodhisattva great beings will be emancipated in unsurpassed, perfect, complete enlightenment.”
The Blessed One then said to the venerable Subhūti, “It is excellent, excellent, Subhūti, that by the power of the buddhas you have the confidence to give a discourse in this manner for the sake of bodhisattva great beings. Subhūti, when bodhisattva great beings are not disheartened, not intimidated, and not regretful, not afraid, not frightened, and not terrified that bodhisattva great beings are categorized in that manner as without differences based on the real nature of all phenomena, then those bodhisattva great beings will be emancipated in unsurpassed, perfect, complete enlightenment.”
Subhūti then asked, “Blessed Lord, in which enlightenment will bodhisattva great beings who possess such an attribute be emancipated?”
“Subhūti,” replied the Blessed One, “those bodhisattva great beings will be emancipated in unsurpassed, perfect, complete enlightenment.”
“Blessed Lord, how should bodhisattva great beings who want to be emancipated dwell in unsurpassed, perfect, complete enlightenment?” asked Subhūti.
The Blessed One replied, “They should dwell with a mind in a state of equanimity with respect to all beings. They should develop a mind that is balanced with respect to all beings, and they should not develop a mind that is imbalanced. They should apprehend all beings with a mind that is balanced, and they should not apprehend them with a mind that is imbalanced. They should develop great loving kindness and great compassion for all beings. They should apprehend all beings with a loving and kind mind, and they should not apprehend them with an unkind963 mind. They should be without arrogance with respect to all beings. They should not deceive any being. They should set their mind on benefiting all beings, and they should not set their mind on harming them. They should apprehend all beings with the thought to benefit them, and they should not apprehend them with the thought to harm them. They should set their mind on not feeling enmity for any beings, and they should not set their mind on enmity. They should set their mind on nonviolence toward all beings, and they should not set their mind on violence. They should apprehend all beings with the thought of nonviolence, and they should not apprehend them with the thought of violence. They should set their mind on the thought that all beings are their mother and father, on the thought they are their brother and sister, on the thought they are their son and daughter, on the thought they are their friend and relative, and on the thought they are their allies and kinsmen. They should apprehend all beings with the thought they are their mother and father, with the thought they are their brother and sister, with the thought they are their son and daughter, with the thought they are their friend and relative, and with the thought they are their ally and kinsman.
“They themselves should abstain from sexual misconduct, should encourage others to abstain from sexual misconduct, should praise abstention from sexual misconduct, and when others abstain from sexual misconduct should give them praise and approval.
“They themselves should abstain from verbal abuse, should encourage others to abstain from verbal abuse, should praise abstention from verbal abuse, and when others abstain from verbal abuse should give them praise and approval.
“They themselves should abstain from nonsensical chatter, should encourage others to abstain from nonsensical chatter, should praise abstention from nonsensical chatter, and when others abstain from nonsensical chatter should give them praise and approval.
“They themselves should abstain from covetousness, should encourage others to abstain from covetousness, should praise abstention from covetousness, and when others abstain from covetousness should give them praise and approval.
“They themselves should abstain from wrong views, should encourage others to abstain from wrong views, should praise abstention from wrong views, and when others abstain from wrong views should give them praise and approval.
“It is in this way that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should dwell, without apprehending anything.
“Moreover, Subhūti, bodhisattva great beings should become absorbed in the first meditative concentration, should encourage others to become absorbed964 in the first meditative concentration, should praise the first meditative concentration, and when others become absorbed in the first meditative concentration should give them praise and approval.
“They themselves should become absorbed in the second meditative concentration, should encourage others to become absorbed in the second meditative concentration, should praise the second meditative concentration, and when others become absorbed in the second meditative concentration should give them praise and approval.
“They themselves should become absorbed in the third meditative concentration, should encourage others to become absorbed in the third meditative concentration, should praise the third meditative concentration, and when others become absorbed in the third meditative concentration should give them praise and approval.
“They themselves should become absorbed in the fourth meditative concentration, should encourage others to become absorbed in the fourth meditative concentration, should praise the fourth meditative concentration, and when others become absorbed in the fourth meditative concentration should give them praise and approval.
“It is in this way that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should dwell, without apprehending anything.
“They themselves should become absorbed in loving kindness, should encourage others to become absorbed in loving kindness, should praise the absorption in loving kindness, and when others become absorbed in loving kindness should give them praise and approval.
“They themselves should become absorbed in compassion, should encourage others to become absorbed in compassion, should praise the absorption in compassion, and when others become absorbed in compassion should give them praise and approval.
“They themselves should become absorbed in empathetic joy, should encourage others to become absorbed in empathetic joy, should praise the absorption in empathetic joy, and when others become absorbed in empathetic joy should give them praise and approval.
“They themselves should become absorbed in equanimity, should encourage others to become absorbed in equanimity, should praise the absorption in equanimity, and when others become absorbed in equanimity should give them praise and approval.
“They themselves should become absorbed in the formless absorptions, should encourage others to become absorbed in the formless absorptions, should praise the formless absorptions, and when others become absorbed in the formless absorptions should give them praise and approval.
“They themselves should complete the perfection of generosity, should encourage others to complete the perfection of generosity, should praise the perfection of generosity, and when other beings complete the perfection of generosity should give them praise and approval.
“They themselves should complete the perfection of ethical discipline, should encourage others to complete the perfection of ethical discipline, should praise the perfection of ethical discipline, and when other beings complete the perfection of ethical discipline should give them praise and approval.
“They themselves should complete the perfection of tolerance, should encourage others to complete the perfection of tolerance, should praise the perfection of tolerance, and when other beings complete the perfection of tolerance should give them praise and approval.
“They themselves should complete the perfection of perseverance, should encourage others to complete the perfection of perseverance, should praise the perfection of perseverance, and when other beings complete the perfection of perseverance should give them praise and approval.
“They themselves should complete the perfection of meditative concentration, should encourage others to complete the perfection of meditative concentration, should praise the perfection of meditative concentration, and when other beings complete the perfection of meditative concentration should give them praise and approval.
“They themselves should complete the perfection of wisdom, should encourage others to complete the perfection of wisdom, should praise the perfection of wisdom, and when other beings complete the perfection of wisdom should give them praise and approval.
“It is in this way that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should dwell, without apprehending anything.
“They themselves should become absorbed in the emptiness of internal phenomena, should encourage others to become absorbed in the emptiness of internal phenomena, should praise the emptiness of internal phenomena, and when other beings become absorbed in the emptiness of internal phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of external phenomena, should encourage others to become absorbed in the emptiness of external phenomena, should praise the emptiness of external phenomena, and when other beings become absorbed in the emptiness of external phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of external and internal phenomena, should encourage others to become absorbed in the emptiness of external and internal phenomena, should praise the emptiness of external and internal phenomena, and when other beings become absorbed in the emptiness of external and internal phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of emptiness, should encourage others to become absorbed in the emptiness of emptiness, should praise the emptiness of emptiness, and when other beings become absorbed in the emptiness of emptiness should give them praise and approval.
“They themselves should become absorbed in the emptiness of great extent, should encourage others to become absorbed in the emptiness of great extent, should praise the emptiness of great extent, and when other beings become absorbed in the emptiness of great extent should give them praise and approval.
“They themselves should become absorbed in the emptiness of ultimate reality, should encourage others to become absorbed in the emptiness of ultimate reality, should praise the emptiness of ultimate reality, and when other beings become absorbed in the emptiness of ultimate reality should give them praise and approval.
“They themselves should become absorbed in the emptiness of conditioned phenomena, should encourage others to become absorbed in the emptiness of conditioned phenomena, should praise the emptiness of conditioned phenomena, and when other beings become absorbed in the emptiness of conditioned phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of unconditioned phenomena, should encourage others to become absorbed in the emptiness of unconditioned phenomena, should praise the emptiness of unconditioned phenomena, and when other beings become absorbed in the emptiness of unconditioned phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of the unlimited, should encourage others to become absorbed in the emptiness of the unlimited, should praise the emptiness of the unlimited, and when other beings become absorbed in the emptiness of the unlimited should give them praise and approval.
“They themselves should become absorbed in the emptiness of that which has neither beginning nor end, should encourage others to become absorbed in the emptiness of that which has neither beginning nor end, should praise the emptiness of that which has neither beginning nor end, and when other beings become absorbed in the emptiness of that which has neither beginning nor end should give them praise and approval.
“They themselves should become absorbed in the emptiness of nonexclusion, should encourage others to become absorbed in the emptiness of nonexclusion, should praise the emptiness of nonexclusion, and when other beings become absorbed in the emptiness of nonexclusion should give them praise and approval.
“They themselves should become absorbed in the emptiness of inherent nature, should encourage others to become absorbed in the emptiness of inherent nature, should praise the emptiness of inherent nature, and when other beings become absorbed in the emptiness of inherent nature should give them praise and approval.
“They themselves should become absorbed in the emptiness of all phenomena, should encourage others to become absorbed in the emptiness of all phenomena, should praise the emptiness of all phenomena, and when other beings become absorbed in the emptiness of all phenomena should give them praise and approval.
“They themselves should become absorbed in the emptiness of intrinsic defining characteristics, should encourage others to become absorbed in the emptiness of intrinsic defining characteristics, should praise the emptiness of intrinsic defining characteristics, and when other beings become absorbed in the emptiness of intrinsic defining characteristics should give them praise and approval.
“They themselves should become absorbed in the emptiness of that which cannot be apprehended, should encourage others to become absorbed in the emptiness of that which cannot be apprehended, should praise the emptiness of that which cannot be apprehended, and when other beings become absorbed in the emptiness of that which cannot be apprehended should give them praise and approval.
“They themselves should become absorbed in the emptiness of nonentities, should encourage others to become absorbed in the emptiness of nonentities, should praise the emptiness of nonentities, and when other beings become absorbed in the emptiness of nonentities should give them praise and approval.
“They themselves should become absorbed in the emptiness of essential nature, should encourage others to become absorbed in the emptiness of essential nature, should praise the emptiness of essential nature, and when other beings become absorbed in the emptiness of essential nature should give them praise and approval.