Chapter 8
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.
“Subhūti, to illustrate, just as in the sky there are no tracks left by birds, in the same way, Subhūti, there is not actual entity denoted by a word bodhisattva. Subhūti, just as a dream is without any basis,378 in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an illusion is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.
“Subhūti, just as the moon in water is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an echo is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as an optical aberration is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a reflection is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as a magical display of the tathāgata is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.
“Subhūti, just as the real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the unmistaken real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the one and only real nature is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the reality of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the realm of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the abiding nature of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the maturity of phenomena is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva. Subhūti, just as the truth itself is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva.
“Subhūti, just as the physical form of an illusory person is without any basis, the feelings are without any basis, the perceptions are without any basis, the formative predispositions are without any basis, and the consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the eyes of an illusory person are without any basis, the ears are without any basis, the nose is without any basis, the tongue is without any basis, the body is without any basis, and the mental faculty is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the sights of an illusory person are without any basis, the sounds are without any basis, the odors are without any basis, the tastes are without any basis, the tangibles are without any basis, and the mental phenomena are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the visual consciousness of an illusory person is without any basis, the auditory consciousness is without any basis, the olfactory consciousness is without any basis, the gustatory consciousness is without any basis, the tactile consciousness is without any basis, and the mental consciousness is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, the aurally compounded sensory contact is without any basis, the nasally compounded sensory contact is without any basis, the lingually compounded sensory contact is without any basis, the corporeally compounded sensory contact is without any basis, and the mentally compounded sensory contact is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, feelings conditioned by the aurally compounded sensory contact are without any basis, feelings conditioned by the nasally compounded sensory contact are without any basis, feelings conditioned by the lingually compounded sensory contact are without any basis, feelings conditioned by the corporeally compounded sensory contact are without any basis, and feelings conditioned by the mentally compounded sensory contact are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the earth element of an illusory person is without any basis, the water element is without any basis, the fire element is without any basis, the wind element is without any basis, the space element is without any basis, and the consciousness element is without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.379
“Subhūti, just as the ignorance of an illusory person is without any basis, the formative predispositions are without any basis, the consciousness is without any basis, the name and form are without any basis, the six sense fields are without any basis, the sensory contact is without any basis, the sensation is without any basis, the craving is without any basis, the grasping is without any basis, the rebirth process is without any basis, the birth is without any basis, and the aging and death are without any basis, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of generosity; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of ethical discipline; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of tolerance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of perseverance; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of meditative concentration; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the perfection of wisdom, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of external and internal phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of emptiness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of great extent; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of ultimate reality; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of conditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of unconditioned phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of the unlimited; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which has neither beginning nor end; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of nonexclusion; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of inherent nature; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of all phenomena; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of intrinsic defining characteristics; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of that which cannot be apprehended; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of nonentities; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of essential nature; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness of an essential nature of nonentities, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the applications of mindfulness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the correct exertions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the supports for miraculous ability; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the faculties; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the branches of enlightenment; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the noble eightfold path, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the truths of the noble ones; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative concentrations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the immeasurable attitudes; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the formless absorptions; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eight liberations; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the nine serial steps of meditative absorption; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the emptiness, the signlessness, and the wishlessness gateways to liberation; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the extrasensory powers; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the meditative stabilities; and Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the dhāraṇī gateways, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the powers of the tathāgatas; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the fearlessnesses; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the kinds of exact knowledge; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing great loving kindness; Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing great compassion; and, Subhūti, just as there is no actual entity denoted by the words for an illusory person practicing the eighteen distinct qualities of the buddhas, in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection.
“Subhūti, just as the physical form of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that physical form is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva,380 in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perceptions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those perceptions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formative predispositions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formative predispositions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the eyes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those eyes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the ears of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those ears are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the nose of a tathāgata, arhat, perfectly complete buddha os without any basis (if you ask why, it is because that nose is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tongue of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that tongue is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the body of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that body is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental faculty of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mental faculty is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the sights of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those sights are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sounds of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those sounds are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the odors of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those odors are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tastes of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those tastes are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tangibles of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those tangibles are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental phenomena of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those mental phenomena are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the visual consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that visual consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the auditory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that auditory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the olfactory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that olfactory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the gustatory consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that gustatory consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the tactile consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that tactile consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mental consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mental consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the visually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that visually compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the aurally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that aurally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the nasally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that nasally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the lingually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that lingually compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the corporeally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that corporeally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the mentally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that mentally compounded sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by visually compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the aurally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by aurally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the nasally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by nasally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the lingually compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by lingually compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the corporeally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by corporeally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those feelings conditioned by mentally compounded sensory contact are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the earth element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that earth element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the water element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that water element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the fire element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that fire element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the wind element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that wind element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the space element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that space element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the consciousness element of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that consciousness element is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the ignorance of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that ignorance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the formative predispositions of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those formative predispositions are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the consciousness of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that consciousness is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the name and form of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those name and form are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the six sense fields of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because those six sense fields are nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sensory contact of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that sensory contact is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the sensation of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that sensation is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the craving of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that craving is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the grasping of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that grasping is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the rebirth process of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that rebirth process is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the birth of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that birth is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the aging and death of a tathāgata, arhat, perfectly complete buddha are without any basis (if you ask why, it is because that aging and death is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.
“Subhūti, just as the perfection of generosity of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of generosity is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of ethical discipline of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of ethical discipline is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of tolerance of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of tolerance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of perseverance of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of perseverance is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of meditative concentration of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of meditative concentration is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom. Subhūti, just as the perfection of wisdom of a tathāgata, arhat, perfectly complete buddha is without any basis (if you ask why, it is because that perfection of wisdom is nonexistent), in the same way, Subhūti, there is no actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom.