“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of the Dharma, Subhūti, from when they first set their mind, when bodhisattva great beings practicing the perfection of wisdom with attention connected with all-aspect omniscience realize that all phenomena have the essential nature of nonentity and cultivate the recollection of the Dharma, they do not pay attention to virtuous phenomena, and do not pay attention to nonvirtuous phenomena; do not pay attention to mundane phenomena, and do not pay attention to supramundane phenomena; do not pay attention to phenomena that have a material reward, and do not pay attention to phenomena that do not have a material reward;1165 do not pay attention to noble phenomena, and do not pay attention to phenomena that are not noble; do not pay attention to contaminated phenomena, and do not pay attention to uncontaminated phenomena; do not pay attention to phenomena included in the realm of desire, do not pay attention to phenomena included in the realm of form, and do not pay attention to phenomena included in the realm of formlessness; and do not pay attention to conditioned phenomena, and do not pay attention to unconditioned phenomena. If you ask why, it is because these phenomena do not have an essential nature and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Dharma.
“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of the Dharma.
“In this way there is a bodhisattva great being’s path of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, bodhisattva great beings complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.
“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.
“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.
“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.
“They complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness; and complete, by way of the essential nature of nonentity, the meditative stability of wishlessness.
“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.
“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.
“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck of the work of recollection or separation from recollection?
“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of the Saṅgha, Subhūti, here, from when they first set their mind, when bodhisattva great beings practicing the perfection of wisdom with attention connected with all-aspect omniscience realize that all phenomena have the essential nature of nonentity and cultivate the recollection of the Saṅgha, they pay attention to the community of śrāvakas of the Blessed One—those four pairs of persons and eight individual persons with perfected ethical discipline, meditative stability, wisdom, liberation, and the knowledge and seeing of liberation—as the essential nature of nonentity. If you ask why, it is because they do not have an essential nature and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Saṅgha.
“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of the Saṅgha.
“In this way there is a bodhisattva great being’s path of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, bodhisattva great beings complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.
“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.
“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.
“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.
“They complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness; and complete, by way of the essential nature of nonentity, the meditative stability of wishlessness.
“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.
“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.
“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck of the work of recollection or separation from recollection?
“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of ethical discipline, Subhūti, here, from when they first set their mind, when bodhisattva great beings practicing the perfection of wisdom with attention connected with all-aspect omniscience realize that all phenomena have the essential nature of nonentity, they cultivate the recollection of ethical discipline and maintain that undamaged, unbroken, unblemished, unsullied, nondegenerate, independent,1166 utterly complete1167 ethical discipline praised by the wise, which thoroughly establishes meditative stability, paying attention to that ethical discipline as the essential nature of nonentity. If you ask why, it is because it does not have an essential nature and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of ethical discipline.
“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of ethical discipline.
“In this way there is a bodhisattva great being’s path of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, bodhisattva great beings complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.
“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.
“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.
“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.
“They complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness; and complete, by way of the essential nature of nonentity, the meditative stability of wishlessness.
“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.
“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.
“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck of the work of recollection or separation from recollection?
“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of giving away, Subhūti, here, from when they first set their mind, when bodhisattva great beings practicing the perfection of wisdom with attention connected with all-aspect omniscience realize that all phenomena have the essential nature of nonentity, they cultivate the recollection of giving away. They do not pay attention to material things or giving away the Dharma. Let alone other things, they even give away their limbs and minor limbs, but even though they give away gifts in that manner, they do not think, ‘I am giving away a gift. I will give away this object. I will give it away to them.’ If you ask why, it is because such things as those do not have an essential nature and those that do not have an essential nature are nonentities. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of giving away.
“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of giving away.
“In this way there is a bodhisattva great being’s path of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, bodhisattva great beings complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.
“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.
“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.
“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.
“They complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness; and complete, by way of the essential nature of nonentity, the meditative stability of wishlessness.
“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.
“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.
“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck of the work of recollection or separation from recollection?
“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of the gods, Subhūti, here, from when they first set their mind, when bodhisattva great beings practicing the perfection of wisdom with attention connected with all-aspect omniscience realize that all phenomena have the essential nature of nonentity, they cultivate the recollection of the gods—those born as gods of the Caturmahārājakāyika realm, those born as gods of the Trayastriṃśa realm, those born as gods of the Yāma realm, those born as gods of the Tuṣita realm, those born as gods of the Nirmāṇarati realm, those born as gods of the Paranirmitavaśavartin realm, and those non-returners living in the realm of form and living in the realm of formlessness—and pay attention to them by way of the essential nature of nonentity. If you ask why, it is because they do not have an essential nature and those that do not have an essential nature are nonentities. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the gods.
“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of the gods.
“In this way there is a bodhisattva great being’s path of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, bodhisattva great beings complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.
“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.
“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.
“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.
“The complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness, and complete; by way of the essential nature of nonentity, the meditative stability of wishlessness.
“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.
“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.
“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck of the work of recollection or separation from recollection?
“Moreover, Subhūti, from when they first set their mind, bodhisattva great beings who wish to complete the path of the serial practice, the serial training, and the serial setting should, when practicing the perfection of wisdom with attention connected with all-aspect omniscience by way of the essential nature of nonentity, train in the perfection of generosity; they should train in the perfection of ethical discipline, by way of the essential nature of nonentity; they should train in the perfection of tolerance, by way of the essential nature of nonentity; they should train in the perfection of perseverance, by way of the essential nature of nonentity; they should train in the perfection of meditative concentration, by way of the essential nature of nonentity; and they should train in the perfection of wisdom, by way of the essential nature of nonentity.