“This is because in the emptiness of inherent nature, self is not apprehended, and even the designation of self is not apprehended; a being is not apprehended, and even the designation of a being is not apprehended; life is not apprehended, and even the designation of life is not apprehended; one who goes is not apprehended, and even the designation of one who goes is not apprehended; one who lives is not apprehended, and even the designation of one who lives is not apprehended; a person is not apprehended, and even the designation of a person is not apprehended; an individual is not apprehended, and even the designation of an individual is not apprehended; one born of Manu is not apprehended, and even the designation of one born of Manu is not apprehended; a child of Manu is not apprehended, and even the designation of a child of Manu is not apprehended; an agent is not apprehended, and even the designation of an agent is not apprehended; an experiencer is not apprehended, and even the designation of an experiencer is not apprehended; an instigator of an experiencer is not apprehended, and even the designation of an instigator of an experiencer is not apprehended; a motivator is not apprehended, and even the designation of a motivator is not apprehended; an inciter is not apprehended, and even the designation of an inciter is not apprehended; a knower is not apprehended, and even the designation of a knower is not apprehended; and a viewer is not apprehended, and even the designation of a viewer is not apprehended.
“Physical forms are not apprehended, and even the designation of physical forms is not apprehended; feelings are not apprehended, and even the designation of feelings is not apprehended; perceptions are not apprehended, and even the designation of perceptions is not apprehended; formative predispositions are not apprehended, and even the designation of formative predispositions is not apprehended; and consciousness is not apprehended, and even the designation of consciousness is not apprehended.
“The eyes are not apprehended, and even the designation of the eyes is not apprehended; the ears are not apprehended, and even the designation of the ears is not apprehended; the nose is not apprehended, and even the designation of the nose is not apprehended; the tongue is not apprehended, and even the designation of the tongue is not apprehended; the body are not apprehended, and even the designation of the body is not apprehended; and the mental faculty are not apprehended, and even the designation of the mental faculty is not apprehended.
“Sights are not apprehended, and even the designation of sights is not apprehended; sounds are not apprehended, and even the designation of sounds is not apprehended; odors are not apprehended, and even the designation of odors is not apprehended; tastes are not apprehended, and even the designation of tastes is not apprehended; tangibles are not apprehended, and even the designation of tangibles is not apprehended; and mental phenomena are not apprehended, and even the designation of mental phenomena is not apprehended.
“Visual consciousness is not apprehended, and even the designation of visual consciousness is not apprehended; auditory consciousness is not apprehended, and even the designation of auditory consciousness is not apprehended; olfactory consciousness is not apprehended, and even the designation of olfactory consciousness is not apprehended; gustatory consciousness is not apprehended, and even the designation of gustatory consciousness is not apprehended; tactile consciousness is not apprehended, and even the designation of tactile consciousness is not apprehended; and mental consciousness is not apprehended, and even the designation of mental consciousness is not apprehended.
“Visually compounded sensory contact is not apprehended, and even the designation of visually compounded sensory contact is not apprehended; aurally compounded sensory contact is not apprehended, and even the designation of aurally compounded sensory contact is not apprehended; nasally compounded sensory contact is not apprehended, and even the designation of nasally compounded sensory contact is not apprehended; lingually compounded sensory contact is not apprehended, and even the designation of lingually compounded sensory contact is not apprehended; corporeally compounded sensory contact is not apprehended, and even the designation of corporeally compounded sensory contact is not apprehended; and mentally compounded sensory contact is not apprehended, and even the designation of mentally compounded sensory contact is not apprehended.
“Feelings conditioned by visually compounded sensory contact are not apprehended, and even the designation of feelings conditioned by visually compounded sensory contact is not apprehended; feelings conditioned by aurally compounded sensory contact are not apprehended, and even the designation of feelings conditioned by aurally compounded sensory contact is not apprehended; feelings conditioned by nasally compounded sensory contact are not apprehended, and even the designation of feelings conditioned by nasally compounded sensory contact is not apprehended; feelings conditioned by lingually compounded sensory contact are not apprehended, and even the designation of feelings conditioned by lingually compounded sensory contact is not apprehended; feelings conditioned by corporeally compounded sensory contact are not apprehended, and even the designation of feelings conditioned by corporeally compounded sensory contact is not apprehended; and feelings conditioned by mentally compounded sensory contact are not apprehended, and even the designation of feelings conditioned by mentally compounded sensory contact is not apprehended.
“The earth element is not apprehended, and even the designation of the earth element is not apprehended; the water element is not apprehended, and even the designation of the water element is not apprehended; the fire element is not apprehended, and even the designation of the fire element is not apprehended; the wind element is not apprehended, and even the designation of the wind element is not apprehended; the space element is not apprehended, and even the designation of the space element is not apprehended; and the consciousness element is not apprehended, and even the designation of the consciousness element is not apprehended.
“Ignorance is not apprehended, and even the designation of ignorance is not apprehended; formative predispositions are not apprehended, and even the designation of formative predispositions is not apprehended; consciousness is not apprehended, and even the designation of consciousness is not apprehended; name and form are not apprehended, and even the designation of name and form is not apprehended; the six sense fields are not apprehended, and even the designation of the six sense fields is not apprehended; sensory contact is not apprehended, and even the designation of sensory contact is not apprehended; sensation is not apprehended, and even the designation of sensation is not apprehended; craving is not apprehended, and even the designation of craving is not apprehended; grasping is not apprehended, and even the designation of grasping is not apprehended; the rebirth process is not apprehended, and even the designation of the rebirth process is not apprehended; birth is not apprehended, and even the designation of birth is not apprehended; and aging and death are not apprehended, and even the designation of aging and death is not apprehended.
“The perfection of generosity is not apprehended, and even the designation of the perfection of generosity is not apprehended; the perfection of ethical discipline is not apprehended, and even the designation of the perfection of ethical discipline is not apprehended; the perfection of tolerance is not apprehended, and even the designation of the perfection of tolerance is not apprehended; the perfection of perseverance is not apprehended, and even the designation of the perfection of perseverance is not apprehended; the perfection of meditative concentration is not apprehended, and even the designation of the perfection of meditative concentration is not apprehended; and the perfection of wisdom is not apprehended, and even the designation of the perfection of wisdom is not apprehended.
“The emptiness of internal phenomena is not apprehended, and even the designation of the emptiness of internal phenomena is not apprehended; the emptiness of external phenomena is not apprehended, and even the designation of the emptiness of external phenomena is not apprehended; the emptiness of external and internal phenomena is not apprehended, and even the designation of the emptiness of external and internal phenomena is not apprehended; the emptiness of emptiness is not apprehended, and even the designation of the emptiness of emptiness is not apprehended; the emptiness of great extent is not apprehended, and even the designation of the emptiness of great extent is not apprehended; the emptiness of ultimate reality is not apprehended, and even the designation of the emptiness of ultimate reality is not apprehended; the emptiness of conditioned phenomena is not apprehended, and even the designation of the emptiness of conditioned phenomena is not apprehended; the emptiness of unconditioned phenomena is not apprehended, and even the designation of the emptiness of unconditioned phenomena is not apprehended; the emptiness of the unlimited is not apprehended, and even the designation of the emptiness of the unlimited is not apprehended; the emptiness of that which has neither beginning nor end is not apprehended, and even the designation of the emptiness of that which has neither beginning nor end is not apprehended; the emptiness of nonexclusion is not apprehended, and even the designation of the emptiness of nonexclusion is not apprehended; the emptiness of inherent nature is not apprehended, and even the designation of the emptiness of inherent nature is not apprehended; the emptiness of all phenomena is not apprehended, and even the designation of the emptiness of all phenomena is not apprehended; the emptiness of intrinsic defining characteristics is not apprehended, and even the designation of the emptiness of intrinsic defining characteristics is not apprehended; the emptiness of that which cannot be apprehended is not apprehended, and even the designation of the emptiness of that which cannot be apprehended is not apprehended; the emptiness of nonentities is not apprehended, and even the designation of the emptiness of nonentities is not apprehended; the emptiness of essential nature is not apprehended, and even the designation of the emptiness of essential nature is not apprehended; and the emptiness of an essential nature of nonentities is not apprehended, and even the designation of the emptiness of an essential nature of nonentities is not apprehended.
“The applications of mindfulness are not apprehended, and even the designation of the applications of mindfulness is not apprehended; the correct exertions are not apprehended, and even the designation of the correct exertions is not apprehended; the supports for miraculous ability are not apprehended, and even the designation of the supports for miraculous ability is not apprehended; the faculties are not apprehended, and even the designation of the faculties is not apprehended; the powers are not apprehended, and even the designation of the powers is not apprehended; the branches of enlightenment are not apprehended, and even the designation of the branches of enlightenment is not apprehended; and the noble eightfold path is not apprehended, and even the designation of the noble eightfold path is not apprehended.
“The truths of the noble ones are not apprehended, and even the designation of the truths of the noble ones is not apprehended; the meditative concentrations are not apprehended, and even the designation of the meditative concentrations is not apprehended; the immeasurable attitudes are not apprehended, and even the designation of the immeasurable attitudes is not apprehended; the formless absorptions are not apprehended, and even the designation of the formless absorptions is not apprehended; the liberations are not apprehended, and even the designation of the liberations is not apprehended; the serial steps of meditative absorption are not apprehended, and even the designation of the serial steps of meditative absorption is not apprehended; the emptiness, signlessness, and wishlessness gateways to liberation are not apprehended, and even the designation of the emptiness, signlessness, and wishlessness gateways to liberation is not apprehended; the extrasensory powers are not apprehended, and even the designation of the extrasensory powers is not apprehended; the meditative stabilities are not apprehended, and even the designation of the meditative stabilities is not apprehended; and the dhāraṇī gateways are not apprehended, and even the designation of the dhāraṇī gateways is not apprehended.
“The powers of the tathāgatas are not apprehended, and even the designation of the powers of the tathāgatas is not apprehended; the fearlessnesses are not apprehended, and even the designation of the fearlessnesses is not apprehended; the kinds of exact knowledge are not apprehended, and even the designation of the kinds of exact knowledge is not apprehended; great loving kindness is not apprehended, and even the designation of great loving kindness is not apprehended; great compassion is not apprehended, and even the designation of great compassion is not apprehended; and the distinct qualities of the buddhas are not apprehended, and even the designation of the distinct qualities of the buddhas is not apprehended.
“The fruit of having entered the stream is not apprehended, and even the designation of the fruit of having entered the stream is not apprehended; the fruit of once-returner is not apprehended, and even the designation of the fruit of once-returner is not apprehended; the fruit of non-returner is not apprehended, and even the designation of the fruit of non-returner is not apprehended; arhatship is not apprehended, and even the designation of arhatship is not apprehended; individual enlightenment is not apprehended, and even the designation of individual enlightenment is not apprehended; the knowledge of the aspects of the path is not apprehended, and even the designation of the knowledge of the aspects of the path is not apprehended; and all-aspect omniscience is not apprehended, and even the designation of all-aspect omniscience is not apprehended.
“The thirty-two major marks of a great person are not apprehended, and even the designation of the thirty-two major marks of a great person is not apprehended, and the eighty excellent minor signs are not apprehended, and even the designation of the eighty excellent minor signs is not apprehended. So how will they possibly entertain doubts about unsurpassed, perfect, complete enlightenment?
“Subhūti, if, for example, monks, nuns, laymen, or laywomen that are emanations conjured by the tathāgatas were to be taught the Dharma continuously for many quintillions of eons, do you think, Subhūti, that those emanations could possibly have the good fortune to subsequently attain the fruit of having entered the stream, or have the good fortune to attain the fruit of once-returner, or the fruit of non-returner, or arhatship, or individual enlightenment, or unsurpassed, perfect, complete enlightenment?”
“No, Blessed Lord,” Subhūti replied. “If you ask why, it is because these have no real basis.”
“It is so, Subhūti, it is so,” continued the Blessed One. “If all phenomena have no real basis, what beings should bodhisattva great beings establish in the fruit of having entered the stream, or the fruit of once-returner, or the fruit of non-returner, or arhatship, or individual enlightenment, or unsurpassed, perfect, complete enlightenment? It is otherwise. They cause living creatures ensnared by error to enter into the absence of error, and train and establish them in that. That very error is itself not error because it originates from false imagination as its cause. Those without false imagination are those without error. Where there is no error, there is no self, there is no being, there is no life, there is no one who goes, there is no one who lives, there is no person, there is no individual, there is no one born of Manu, there is no child of Manu, there is no agent, there is no experiencer, there is no knower, and there is no viewer. In it there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness; in it there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty; in it there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena; in it there is no visual consciousness, there is no auditory consciousness, there is no olfactory consciousness, there is no gustatory consciousness, there is no tactile consciousness, and there is no mental consciousness; in it there is no visually compounded sensory contact, there is no aurally compounded sensory contact, there is no nasally compounded sensory contact, there is no lingually compounded sensory contact, there is no corporeally compounded sensory contact, and there is no mentally compounded sensory contact; in it there are no feelings conditioned by visually compounded sensory contact, there are no feelings conditioned by aurally compounded sensory contact, there are no feelings conditioned by nasally compounded sensory contact, there are no feelings conditioned by lingually compounded sensory contact, there are no feelings conditioned by corporeally compounded sensory contact, and there are no feelings conditioned by mentally compounded sensory contact; in it there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no space element, and there is no consciousness element; in it there is no ignorance, there are no formative predispositions, there is no consciousness, there are no name and form, there are no six sense fields, there is no sensory contact, there is no sensation, there is no craving, there is no grasping, there is no rebirth process, there is no birth, and there are no aging and death; in it there is no perfection of generosity, there is no perfection of ethical discipline, there is no perfection of tolerance, there is no perfection of perseverance, there is no perfection of meditative concentration, and there is no perfection of wisdom; in it there is no emptiness of internal phenomena, there is no emptiness of external phenomena, there is no emptiness of external and internal phenomena, there is no emptiness of emptiness, there is no emptiness of great extent, there is no emptiness of ultimate reality, there is no emptiness of conditioned phenomena, there is no emptiness of unconditioned phenomena, there is no emptiness of the unlimited, there is no emptiness of that which has neither beginning nor end, there is no emptiness of nonexclusion, there is no emptiness of inherent nature, there is no emptiness of all phenomena, there is no emptiness of intrinsic defining characteristics, there is no emptiness of that which cannot be apprehended, there is no emptiness of nonentities, there is no emptiness of essential nature, and there is no emptiness of an essential nature of nonentities; in it there are no applications of mindfulness, there are no correct exertions, there are no supports for miraculous ability, there are no faculties, there are no powers, there are no branches of enlightenment, and there is no noble eightfold path; in it there are no truths of the noble ones, there are no meditative concentrations, there are no immeasurable attitudes, there are no formless absorptions, there are no liberations, there are no serial steps of meditative absorption, there are no emptiness, signlessness, and wishlessness gateways to liberation, there are no extrasensory powers, there are no meditative stabilities, and there are no dhāraṇī gateways; in it there are no powers of the tathāgatas, there are no fearlessnesses, there are no kinds of exact knowledge, there is no great loving kindness, there is no great compassion, and there are no distinct qualities of the buddhas; and in it there is no fruit of having entered the stream, there is no fruit of once-returner, there is no fruit of non-returner, there is no arhatship, there is no individual enlightenment, there is no knowledge of the aspects of the path, and there is no all-aspect omniscience.
“Where there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness; where there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty; where there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena; where there is no visual consciousness, there is no auditory consciousness, there is no olfactory consciousness, there is no gustatory consciousness, there is no tactile consciousness, and there is no mental consciousness; where there is no visually compounded sensory contact, there is no aurally compounded sensory contact, there is no nasally compounded sensory contact, there is no lingually compounded sensory contact, there is no corporeally compounded sensory contact, and there is no mentally compounded sensory contact; where there are no feelings conditioned by visually compounded sensory contact, there are no feelings conditioned by aurally compounded sensory contact, there are no feelings conditioned by nasally compounded sensory contact, there are no feelings conditioned by lingually compounded sensory contact, there are no feelings conditioned by corporeally compounded sensory contact, and there are no feelings conditioned by mentally compounded sensory contact; where there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no space element, and there is no consciousness element; where there is no ignorance, there are no formative predispositions, there is no consciousness, there are no name and form, there are no six sense fields, there is no sensory contact, there is no sensation, there is no craving, there is no grasping, there is no rebirth process, there is no birth, and there are no aging and death; where there is no perfection of generosity, there is no perfection of ethical discipline, there is no perfection of tolerance, there is no perfection of perseverance, there is no perfection of meditative concentration, and there is no perfection of wisdom; where there is no emptiness of internal phenomena, there is no emptiness of external phenomena, there is no emptiness of external and internal phenomena, there is no emptiness of emptiness, there is no emptiness of great extent, there is no emptiness of ultimate reality, there is no emptiness of conditioned phenomena, there is no emptiness of unconditioned phenomena, there is no emptiness of the unlimited, there is no emptiness of that which has neither beginning nor end, there is no emptiness of nonexclusion, there is no emptiness of inherent nature, there is no emptiness of all phenomena, there is no emptiness of intrinsic defining characteristics, there is no emptiness of that which cannot be apprehended, there is no emptiness of nonentities, there is no emptiness of essential nature, and there is no emptiness of an essential nature of nonentities; where there are no applications of mindfulness, there are no correct exertions, there are no supports for miraculous ability, there are no faculties, there are no powers, there are no branches of enlightenment, and there is no noble eightfold path; where there are no truths of the noble ones, there are no meditative concentrations, there are no immeasurable attitudes, there are no formless absorptions, there are no liberations, there are no serial steps of meditative absorption, there are no emptiness, signlessness, and wishlessness gateways to liberation, there are no extrasensory powers, there are no meditative stabilities, and there are no dhāraṇī gateways; where there are no powers of the tathāgatas, there are no fearlessnesses, there are no kinds of exact knowledge, there is no great loving kindness, there is no great compassion, and there are no distinct qualities of the buddhas; and where there is no fruit of having entered the stream, there is no the fruit of once-returner, there is no fruit of non-returner, there is no arhatship, there is no individual enlightenment, there is no knowledge of the aspects of the path, and there is no unsurpassed, perfect, complete enlightenment, it is the emptiness of inherent nature. Abiding in it, bodhisattva great beings practice the perfection of wisdom, and while practicing the perfection of wisdom, they liberate beings in error from the perception of a being, they liberate them from the perception of form, they liberate them from the perception of formlessness, up to they liberate them from all contaminated phenomena.
“As for the phenomena that are uncontaminated, they are the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the three gateways to liberation; the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, all the meditative stabilities, and all the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They too are not that which is such an ultimate aspect—the unconditioned, the nonarising, the nonentity, the nonoriginating. This is the emptiness of inherent nature.
“This is the enlightenment of the lord buddhas, wherein there is no self, there is no being, there is no life, there is no one who is born, there is no one who lives, there is no person, there is no individual, there is no one born of Manu, there is no child of Manu, there is no agent, there is no experiencer, there is no knower, and there is no viewer; there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness; there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty; there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena; there is no visual consciousness, there is no auditory consciousness, there is no olfactory consciousness, there is no gustatory consciousness, there is no tactile consciousness, and there is no mental consciousness; there is no visually compounded sensory contact, there is no aurally compounded sensory contact, there is no nasally compounded sensory contact, there is no lingually compounded sensory contact, there is no corporeally compounded sensory contact, and there is no mentally compounded sensory contact; there are no feelings conditioned by visually compounded sensory contact, there are no feelings conditioned by aurally compounded sensory contact, there are no feelings conditioned by nasally compounded sensory contact, there are no feelings conditioned by lingually compounded sensory contact, there are no feelings conditioned by corporeally compounded sensory contact, and there are no feelings conditioned by mentally compounded sensory contact; there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no space element, and there is no consciousness element; there is no ignorance, there are no formative predispositions, there is no consciousness, there are no name and form, there are no six sense fields, there is no sensory contact, there is no sensation, there is no craving, there is no grasping, there is no rebirth process, there is no birth, and there are no aging and death; there is no perfection of generosity, there is no perfection of ethical discipline, there is no perfection of tolerance, there is no perfection of perseverance, there is no perfection of meditative concentration, and there is no perfection of wisdom; there is no emptiness of internal phenomena, there is no emptiness of external phenomena, there is no emptiness of external and internal phenomena, there is no emptiness of emptiness, there is no emptiness of great extent, there is no emptiness of ultimate reality, there is no emptiness of conditioned phenomena, there is no emptiness of unconditioned phenomena, there is no emptiness of the unlimited, there is no emptiness of that which has neither beginning nor end, there is no emptiness of nonexclusion, there is no emptiness of inherent nature, there is no emptiness of all phenomena, there is no emptiness of intrinsic defining characteristics, there is no emptiness of that which cannot be apprehended, there is no emptiness of nonentities, there is no emptiness of essential nature, and there is no emptiness of an essential nature of nonentities; there are no applications of mindfulness, there are no correct exertions, there are no supports for miraculous ability, there are no faculties, there are no powers, there are no branches of enlightenment, and there is no noble eightfold path; there are no truths of the noble ones, there are no meditative concentrations, there are no immeasurable attitudes, there are no formless absorptions, there are no eight liberations, there are no nine serial steps of meditative absorption, there are no emptiness, signlessness, and wishlessness gateways to liberation, there are no extrasensory powers, there are no meditative stabilities, and there are no dhāraṇī gateways; there are no ten powers of the tathāgatas, there are no four fearlessnesses, there are no four kinds of exact knowledge, there is no great loving kindness, there is no great compassion, and there are no eighteen distinct qualities of the buddhas; there are no thirty-two major marks of a great person, and there are no eighty excellent minor signs; and there is no fruit of having entered the stream, there is the fruit of once-returner, there is no fruit of non-returner, there is no arhatship, there is no individual enlightenment, there is no knowledge of the aspects of the path, and there is no all-aspect omniscience.
“Bodhisattva great beings do not set out for unsurpassed, perfect, complete enlightenment for the sake of1347 any path other than comprehension of the emptiness of inherent nature. This emptiness of inherent nature is the emptiness of inherent nature in the past, is the emptiness of inherent nature in the future, and is the emptiness of inherent nature in between. It is never not empty of inherent nature. Therefore, bodhisattva great beings practice the perfections, which are the emptiness of inherent nature, and they practice the knowledge of the aspects of the path to liberate those beings who perceive a being from the perception of a being. When they practice the knowledge of the aspects of the path, they practice all paths—the path of the śrāvakas, the path of the pratyekabuddhas, and the path of the bodhisattvas. When bodhisattva great beings have perfected all those paths, brought beings to maturity, and refined the buddhafield, they employ their sustaining power over the conditioned phenomena of a long life,1348 and fully awaken to unsurpassed, perfect, complete enlightenment. When they have fully awakened to unsurpassed, perfect, complete enlightenment, they do not cut the continuum of the way of the buddhas,1349 the emptiness of inherent nature.
“This is the way of the buddhas for the lord buddhas, which is to say, this—namely, the emptiness of inherent nature—is the way of the buddhas for those lord buddhas, as many as there were, who appeared in the past. This—namely, the emptiness of inherent nature— is the way of the buddhas for those lord buddhas, as many as there will be, who will appear in the future. And this—namely, the emptiness of inherent nature—is the way of the buddhas for those lord buddhas, as many as there are, residing and maintaining themselves in at the present time in the world systems of the ten directions. As for the emptiness of inherent nature, it does not appear in the world from anything else apart from the lord buddhas.1350 So it is, Subhūti, that bodhisattva great beings should practice the perfections, which are the emptiness of inherent existence. Bodhisattva great beings who practice this will not degenerate from all-aspect omniscience.”