“Subhūti, the nonarising of the emptiness of internal phenomena is without any basis. The nonceasing of the emptiness of internal phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of internal phenomena are without any basis. The nonconditioning of the emptiness of internal phenomena is without any basis. The nonorigination of the emptiness of internal phenomena is without any basis. The nonapprehensibility of the emptiness of internal phenomena is without any basis. Subhūti, the nonarising of the emptiness of external phenomena is without any basis. The nonceasing of the emptiness of external phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of external phenomena are without any basis. The nonconditioning of the emptiness of external phenomena is without any basis. The nonorigination of the emptiness of external phenomena is without any basis. The nonapprehensibility of the emptiness of external phenomena is without any basis. Subhūti, the nonarising of the emptiness of external and internal phenomena is without any basis. The nonceasing of the emptiness of external and internal phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of external and internal phenomena are without any basis. The nonconditioning of the emptiness of external and internal phenomena is without any basis. The nonorigination of the emptiness of external and internal phenomena is without any basis. The nonapprehensibility of the emptiness of external and internal phenomena is without any basis. Subhūti, the nonarising of the emptiness of emptiness is without any basis. The nonceasing of the emptiness of emptiness is without any basis. The nondefilement and the nonpurification of the emptiness of emptiness are without any basis. The nonconditioning of the emptiness of emptiness is without any basis. The nonorigination of the emptiness of emptiness is without any basis. The nonapprehensibility of the emptiness of emptiness is without any basis. Subhūti, the nonarising of the emptiness of great extent is without any basis. The nonceasing of the emptiness of great extent is without any basis. The nondefilement and the nonpurification of the emptiness of great extent are without any basis. The nonconditioning of the emptiness of great extent is without any basis. The nonorigination of the emptiness of great extent is without any basis. The nonapprehensibility of the emptiness of great extent is without any basis. Subhūti, the nonarising of the emptiness of ultimate reality is without any basis. The nonceasing of the emptiness of ultimate reality is without any basis. The nondefilement and the nonpurification of the emptiness of ultimate reality are without any basis. The nonconditioning of the emptiness of ultimate reality is without any basis. The nonorigination of the emptiness of ultimate reality is without any basis. The nonapprehensibility of the emptiness of ultimate reality is without any basis. Subhūti, the nonarising of the emptiness of conditioned phenomena is without any basis. The nonceasing of the emptiness of conditioned phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of conditioned phenomena are without any basis. The nonconditioning of the emptiness of conditioned phenomena is without any basis. The nonorigination of the emptiness of conditioned phenomena is without any basis. The nonapprehensibility of the emptiness of conditioned phenomena is without any basis. Subhūti, the nonarising of the emptiness of unconditioned phenomena is without any basis. The nonceasing of the emptiness of unconditioned phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of unconditioned phenomena are without any basis. The nonconditioning of the emptiness of unconditioned phenomena is without any basis. The nonorigination of the emptiness of unconditioned phenomena is without any basis. The nonapprehensibility of the emptiness of unconditioned phenomena is without any basis. Subhūti, the nonarising of the emptiness of the unlimited is without any basis. The nonceasing of the emptiness of the unlimited is without any basis. The nondefilement and the nonpurification of the emptiness of the unlimited are without any basis. The nonconditioning of the emptiness of the unlimited is without any basis. The nonorigination of the emptiness of the unlimited is without any basis. The nonapprehensibility of the emptiness of the unlimited is without any basis. Subhūti, the nonarising of the emptiness of that which has neither beginning nor end is without any basis. The nonceasing of the emptiness of that which has neither beginning nor end is without any basis. The nondefilement and the nonpurification of the emptiness of that which has neither beginning nor end are without any basis. The nonconditioning of the emptiness of that which has neither beginning nor end is without any basis. The nonorigination of the emptiness of that which has neither beginning nor end is without any basis. The nonapprehensibility of the emptiness of that which has neither beginning nor end is without any basis. Subhūti, the nonarising of the emptiness of nonexclusion is without any basis. The nonceasing of the emptiness of nonexclusion is without any basis. The nondefilement and the nonpurification of the emptiness of nonexclusion are without any basis. The nonconditioning of the emptiness of nonexclusion is without any basis. The nonorigination of the emptiness of nonexclusion is without any basis. The nonapprehensibility of the emptiness of nonexclusion is without any basis. Subhūti, the nonarising of the emptiness of inherent nature is without any basis. The nonceasing of the emptiness of inherent nature is without any basis. The nondefilement and the nonpurification of the emptiness of inherent nature are without any basis. The nonconditioning of the emptiness of inherent nature is without any basis. The nonorigination of the emptiness of inherent nature is without any basis. The nonapprehensibility of the emptiness of inherent nature is without any basis. Subhūti, the nonarising of the emptiness of all phenomena is without any basis. The nonceasing of the emptiness of all phenomena is without any basis. The nondefilement and the nonpurification of the emptiness of all phenomena are without any basis. The nonconditioning of the emptiness of all phenomena is without any basis. The nonorigination of the emptiness of all phenomena is without any basis. The nonapprehensibility of the emptiness of all phenomena is without any basis. Subhūti, the nonarising of the emptiness of intrinsic defining characteristics is without any basis. The nonceasing of the emptiness of intrinsic defining characteristics is without any basis. The nondefilement and the nonpurification of the emptiness of intrinsic defining characteristics are without any basis. The nonconditioning of the emptiness of intrinsic defining characteristics is without any basis. The nonorigination of the emptiness of intrinsic defining characteristics is without any basis. The nonapprehensibility of the emptiness of intrinsic defining characteristics is without any basis. Subhūti, the nonarising of the emptiness of that which cannot be apprehended is without any basis. The nonceasing of the emptiness of that which cannot be apprehended is without any basis. The nondefilement and the nonpurification of the emptiness of that which cannot be apprehended are without any basis. The nonconditioning of the emptiness of that which cannot be apprehended is without any basis. The nonorigination of the emptiness of that which cannot be apprehended is without any basis. The nonapprehensibility of the emptiness of that which cannot be apprehended is without any basis. Subhūti, the nonarising of the emptiness of nonentities is without any basis. The nonceasing of the emptiness of nonentities is without any basis. The nondefilement and the nonpurification of the emptiness of nonentities are without any basis. The nonconditioning of the emptiness of nonentities is without any basis. The nonorigination of the emptiness of nonentities is without any basis. The nonapprehensibility of the emptiness of nonentities is without any basis. Subhūti, the nonarising of the emptiness of essential nature is without any basis. The nonceasing of the emptiness of essential nature is without any basis. The nondefilement and the nonpurification of the emptiness of essential nature are without any basis. The nonconditioning of the emptiness of essential nature is without any basis. The nonorigination of the emptiness of essential nature is without any basis. The nonapprehensibility of the emptiness of essential nature is without any basis. Subhūti, the nonarising of the emptiness of an essential nature of nonentities is without any basis. The nonceasing of the emptiness of an essential nature of nonentities is without any basis. The nondefilement and the nonpurification of the emptiness of an essential nature of nonentities are without any basis. The nonconditioning of the emptiness of an essential nature of nonentities is without any basis. The nonorigination of the emptiness of an essential nature of nonentities is without any basis. The nonapprehensibility of the emptiness of an essential nature of nonentities is without any basis.
“Subhūti, the nonarising of the applications of mindfulness is without any basis. The nonceasing of the applications of mindfulness is without any basis. The nondefilement and the nonpurification of the applications of mindfulness are without any basis. The nonconditioning of the applications of mindfulness is without any basis. The nonorigination of the applications of mindfulness is without any basis. The nonapprehensibility of the applications of mindfulness is without any basis. Subhūti, the nonarising of the correct exertions is without any basis. The nonceasing of the correct exertions is without any basis. The nondefilement and the nonpurification of the correct exertions are without any basis. The nonconditioning of the correct exertions is without any basis. The nonorigination of the correct exertions is without any basis. The nonapprehensibility of the correct exertions is without any basis. Subhūti, the nonarising of the supports for miraculous ability is without any basis. The nonceasing of the supports for miraculous ability is without any basis. The nondefilement and the nonpurification of the supports for miraculous ability are without any basis. The nonconditioning of the supports for miraculous ability is without any basis. The nonorigination of the supports for miraculous ability is without any basis. The nonapprehensibility of the supports for miraculous ability is without any basis. Subhūti, the nonarising of the faculties is without any basis. The nonceasing of the faculties is without any basis. The nondefilement and the nonpurification of the faculties are without any basis. The nonconditioning of the faculties is without any basis. The nonorigination of the faculties is without any basis. The nonapprehensibility of the faculties is without any basis. Subhūti, the nonarising of the powers is without any basis. The nonceasing of the powers is without any basis. The nondefilement and the nonpurification of the powers are without any basis. The nonconditioning of the powers is without any basis. The nonorigination of the powers is without any basis. The nonapprehensibility of the powers is without any basis. Subhūti, the nonarising of the branches of enlightenment is without any basis. The nonceasing of the branches of enlightenment is without any basis. The nondefilement and the nonpurification of the branches of enlightenment are without any basis. The nonconditioning of the branches of enlightenment is without any basis. The nonorigination of the branches of enlightenment is without any basis. The nonapprehensibility of the branches of enlightenment is without any basis. Subhūti, the nonarising of the noble eightfold path is without any basis. The nonceasing of the noble eightfold path is without any basis. The nondefilement and the nonpurification of the noble eightfold path are without any basis. The nonconditioning of the noble eightfold path is without any basis. The nonorigination of the noble eightfold path is without any basis. The nonapprehensibility of the noble eightfold path is without any basis.
“Subhūti, the nonarising of the truths of the noble ones is without any basis. The nonceasing of the truths of the noble ones is without any basis. The nondefilement and the nonpurification of the truths of the noble ones are without any basis. The nonconditioning of the truths of the noble ones is without any basis. The nonorigination of the truths of the noble ones is without any basis. The nonapprehensibility of the truths of the noble ones is without any basis. Subhūti, the nonarising of the meditative concentrations is without any basis. The nonceasing of the meditative concentrations is without any basis. The nondefilement and the nonpurification of the meditative concentrations are without any basis. The nonconditioning of the meditative concentrations is without any basis. The nonorigination of the meditative concentrations is without any basis. The nonapprehensibility of the meditative concentrations is without any basis. Subhūti, the nonarising of the immeasurable attitudes is without any basis. The nonceasing of the immeasurable attitudes is without any basis. The nondefilement and the nonpurification of the immeasurable attitudes are without any basis. The nonconditioning of the immeasurable attitudes is without any basis. The nonorigination of the immeasurable attitudes is without any basis. The nonapprehensibility of the immeasurable attitudes is without any basis. Subhūti, the nonarising of the formless absorptions is without any basis. The nonceasing of the formless absorptions is without any basis. The nondefilement and the nonpurification of the formless absorptions are without any basis. The nonconditioning of the formless absorptions is without any basis. The nonorigination of the formless absorptions is without any basis. The nonapprehensibility of the formless absorptions is without any basis. Subhūti, the nonarising of the liberations is without any basis. The nonceasing of the liberations is without any basis. The nondefilement and the nonpurification of the liberations are without any basis. The nonconditioning of the liberations is without any basis. The nonorigination of the liberations is without any basis. The nonapprehensibility of the liberations is without any basis. Subhūti, the nonarising of the serial steps of meditative absorption is without any basis. The nonceasing of the serial steps of meditative absorption is without any basis. The nondefilement and the nonpurification of the serial steps of meditative absorption are without any basis. The nonconditioning of the serial steps of meditative absorption is without any basis. The nonorigination of the serial steps of meditative absorption is without any basis. The nonapprehensibility of the serial steps of meditative absorption is without any basis. Subhūti, the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonceasing of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nondefilement and the nonpurification of the emptiness, signlessness, and wishlessness gateways to liberation are without any basis. The nonconditioning of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonorigination of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. The nonapprehensibility of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis. Subhūti, the nonarising of the extrasensory powers is without any basis. The nonceasing of the extrasensory powers is without any basis. The nondefilement and the nonpurification of the extrasensory powers are without any basis. The nonconditioning of the extrasensory powers is without any basis. The nonorigination of the extrasensory powers is without any basis. The nonapprehensibility of the extrasensory powers is without any basis. Subhūti, the nonarising of the meditative stabilities is without any basis. The nonceasing of the meditative stabilities is without any basis. The nondefilement and the nonpurification of the meditative stabilities are without any basis. The nonconditioning of the meditative stabilities is without any basis. The nonorigination of the meditative stabilities is without any basis. The nonapprehensibility of the meditative stabilities is without any basis. Subhūti, the nonarising of the dhāraṇī gateways is without any basis. The nonceasing of the dhāraṇī gateways is without any basis. The nondefilement and the nonpurification of the dhāraṇī gateways are without any basis. The nonconditioning of the dhāraṇī gateways is without any basis. The nonorigination of the dhāraṇī gateways is without any basis. The nonapprehensibility of the dhāraṇī gateways is without any basis.
“Subhūti, the nonarising of the powers of the tathāgatas is without any basis. The nonceasing of the powers of the tathāgatas is without any basis. The nondefilement and the nonpurification of the powers of the tathāgatas are without any basis. The nonconditioning of the powers of the tathāgatas is without any basis. The nonorigination of the powers of the tathāgatas is without any basis. The nonapprehensibility of the powers of the tathāgatas is without any basis. Subhūti, the nonarising of the fearlessnesses is without any basis. The nonceasing of the fearlessnesses is without any basis. The nondefilement and the nonpurification of the fearlessnesses are without any basis. The nonconditioning of the fearlessnesses is without any basis. The nonorigination of the fearlessnesses is without any basis. The nonapprehensibility of the fearlessnesses is without any basis. Subhūti, the nonarising of the kinds of exact knowledge is without any basis. The nonceasing of the kinds of exact knowledge is without any basis. The nondefilement and the nonpurification of the kinds of exact knowledge are without any basis. The nonconditioning of the kinds of exact knowledge is without any basis. The nonorigination of the kinds of exact knowledge is without any basis. The nonapprehensibility of the kinds of exact knowledge is without any basis. Subhūti, the nonarising of great loving kindness is without any basis. The nonceasing of great loving kindness is without any basis. The nondefilement and the nonpurification of great loving kindness are without any basis. The nonconditioning of great loving kindness is without any basis. The nonorigination of great loving kindness is without any basis. The nonapprehensibility of great loving kindness is without any basis. Subhūti, the nonarising of great compassion is without any basis. The nonceasing of great compassion is without any basis. The nondefilement and the nonpurification of great compassion are without any basis. The nonconditioning of great compassion is without any basis. The nonorigination of great compassion is without any basis. The nonapprehensibility of great compassion is without any basis. Subhūti, the nonarising of the distinct qualities of the buddhas is without any basis. The nonceasing of the distinct qualities of the buddhas is without any basis. The nondefilement and the nonpurification of the distinct qualities of the buddhas are without any basis. The nonconditioning of the distinct qualities of the buddhas is without any basis. The nonorigination of the distinct qualities of the buddhas is without any basis. The nonapprehensibility of the distinct qualities of the buddhas is without any basis.
“Subhūti, just as a mental image of the utter purity of physical forms is without any basis; a mental image of the utter purity of feelings is without any basis; a mental image of the utter purity of perceptions is without any basis; a mental image of the utter purity of formative predispositions is without any basis; and a mental image of the utter purity of 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the eyes is without any basis; a mental image of the utter purity of the ears is without any basis; a mental image of the utter purity of the nose is without any basis; a mental image of the utter purity of the tongue is without any basis; a mental image of the utter purity of the body is without any basis; and a mental image of the utter purity of 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of sights is without any basis; a mental image of the utter purity of sounds is without any basis; a mental image of the utter purity of odors is without any basis; a mental image of the utter purity of tastes is without any basis; a mental image of the utter purity of tangibles is without any basis; and a mental image of the utter purity of the mental phenomena 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of visual consciousness is without any basis; a mental image of the utter purity of auditory consciousness is without any basis; a mental image of the utter purity of olfactory consciousness is without any basis; a mental image of the utter purity of gustatory consciousness is without any basis; a mental image of the utter purity of tactile consciousness is without any basis; and a mental image of the utter purity of 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of visually compounded sensory contact is without any basis; a mental image of the utter purity of aurally compounded sensory contact is without any basis; a mental image of the utter purity of nasally compounded sensory contact is without any basis; a mental image of the utter purity of lingually compounded sensory contact is without any basis; a mental image of the utter purity of corporeally compounded sensory contact is without any basis; and a mental image of the utter purity of 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of feelings conditioned by visually compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by aurally compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by nasally compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by lingually compounded sensory contact is without any basis; a mental image of the utter purity of feelings conditioned by corporeally compounded sensory contact is without any basis; and a mental image of the utter purity of feelings conditioned by 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the earth element is without any basis; a mental image of the utter purity of the water element is without any basis; a mental image of the utter purity of the fire element is without any basis; a mental image of the utter purity of the wind element is without any basis; a mental image of the utter purity of the space element is without any basis; and a mental image of the utter purity of 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of ignorance is without any basis; a mental image of the utter purity of formative predispositions is without any basis; a mental image of the utter purity of consciousness is without any basis; a mental image of the utter purity of name and form is without any basis; a mental image of the utter purity of the six sense fields is without any basis; a mental image of the utter purity of sensory contact is without any basis; a mental image of the utter purity of sensation is without any basis; a mental image of the utter purity of craving is without any basis; a mental image of the utter purity of grasping is without any basis; a mental image of the utter purity of the rebirth process is without any basis; a mental image of the utter purity of birth is without any basis; and a mental image of the utter purity of aging and death 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the perfection of generosity is without any basis; a mental image of the utter purity of the perfection of ethical discipline is without any basis; a mental image of the utter purity of the perfection of tolerance is without any basis; a mental image of the utter purity of the perfection of perseverance is without any basis; a mental image of the utter purity of the perfection of meditative concentration is without any basis; and a mental image of the utter purity of the perfection of wisdom 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the emptiness of internal phenomena is without any basis; a mental image of the utter purity of the emptiness of external phenomena is without any basis; a mental image of the utter purity of the emptiness of external and internal phenomena is without any basis; a mental image of the utter purity of the emptiness of emptiness is without any basis; a mental image of the utter purity of the emptiness of great extent is without any basis; a mental image of the utter purity of the emptiness of ultimate reality is without any basis; a mental image of the utter purity of the emptiness of conditioned phenomena is without any basis; a mental image of the utter purity of the emptiness of unconditioned phenomena is without any basis; a mental image of the utter purity of the emptiness of the unlimited is without any basis; a mental image of the utter purity of the emptiness of that which has neither beginning nor end is without any basis; a mental image of the utter purity of the emptiness of nonexclusion is without any basis; a mental image of the utter purity of the emptiness of inherent nature is without any basis; a mental image of the utter purity of the emptiness of all phenomena is without any basis; a mental image of the utter purity of the emptiness of intrinsic defining characteristics is without any basis; a mental image of the utter purity of the emptiness of that which cannot be apprehended is without any basis; a mental image of the utter purity of the emptiness of nonentities is without any basis; a mental image of the utter purity of the emptiness of essential nature is without any basis; and a mental image of the utter purity of the emptiness of an essential nature of nonentities 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the applications of mindfulness is without any basis; a mental image of the utter purity of the correct exertions is without any basis; a mental image of the utter purity of the supports for miraculous ability is without any basis; a mental image of the utter purity of the faculties is without any basis; a mental image of the utter purity of the powers is without any basis; a mental image of the utter purity of the branches of enlightenment is without any basis; and a mental image of the utter purity of the noble eightfold path 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the truths of the noble ones is without any basis; a mental image of the utter purity of the meditative concentrations is without any basis; a mental image of the utter purity of the immeasurable attitudes is without any basis; a mental image of the utter purity of the formless absorptions is without any basis; a mental image of the utter purity of the liberations is without any basis; a mental image of the utter purity of the serial steps of meditative absorption is without any basis; a mental image of the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation is without any basis; a mental image of the utter purity of the extrasensory powers is without any basis; a mental image of the utter purity of the meditative stabilities is without any basis; and a mental image of the utter purity of the dhāraṇī gateways 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the powers of the tathāgatas is without any basis; a mental image of the utter purity of the fearlessnesses is without any basis; a mental image of the utter purity of the kinds of exact knowledge is without any basis; a mental image of the utter purity of great compassion is without any basis; and a mental image of the utter purity of the distinct qualities of the buddhas 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 of wisdom.
“Subhūti, just as a mental image of the utter purity of the self is without any basis on account of the nonexistence of a self, 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 a mental image of the utter purity of a being is without any basis on account of the nonexistence of a being, 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 a mental image of the utter purity of a life form is without any basis on account of the nonexistence of a life form, 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 a mental image of the utter purity of life is without any basis on account of the nonexistence of life, 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 a mental image of the utter purity of an individual is without any basis on account of the nonexistence of an individual, 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 a mental image of the utter purity of a person is without any basis on account of the nonexistence of a person, 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 a mental image of the utter purity of one born of Manu is without any basis on account of the nonexistence of one born of Manu, 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 a mental image of the utter purity of a child of Manu is without any basis on account of the nonexistence of a child of Manu, 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 a mental image of the utter purity of an agent is without any basis on account of the nonexistence of an agent, 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 a mental image of the utter purity of an experiencer is without any basis on account of the nonexistence of an experiencer, 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 a mental image of the utter purity of a knower is without any basis on account of the nonexistence of a knower, 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 a mental image of the utter purity of a viewer is without any basis on account of the nonexistence of a viewer, 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, when the disk of the sun rises, darkness 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 of wisdom.
“Subhūti, just as, during the eon of conflagration,381 all types of conditioned 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 of wisdom.
“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, perfectly complete buddhas 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 of wisdom. Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, perfectly complete buddhas 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 of wisdom. Subhūti, just as intellectual confusion in the wisdom of the tathāgatas, arhats, perfectly complete buddhas 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 of wisdom. Subhūti, just as nonliberation in the liberation of the tathāgatas, arhats, perfectly complete buddhas 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 of wisdom. Subhūti, just as the absence of seeing the transcendental knowledge of liberation in the seeing of the transcendental knowledge of liberation of the tathāgatas, arhats, perfectly complete buddhas 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 of wisdom.
“Subhūti, just as the light of the sun and moon 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 of wisdom. Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts 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 of wisdom.
“Subhūti, just as the light of the gods of the Cāturmahārājika realm 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 of wisdom. Subhūti, just as the light of the gods of the Trayastriṃśa realm 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 of wisdom. Subhūti, just as the light of the gods of the Yāma realm 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 of wisdom. Subhūti, just as the light of the gods of the Tuṣita realm 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 of wisdom. Subhūti, just as the light of the gods of the Nirmāṇarati realm 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 of wisdom. Subhūti, just as the light of the gods of the Paranirmitavaśavartin realm 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 of wisdom.
“Subhūti, just as the light of the gods of the Brahmakāyika realm 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 of wisdom. Subhūti, just as the light of the gods of the Brahmapurohita realm 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 of wisdom. Subhūti, just as the light of the gods of the Brahmapārṣadya realm 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 of wisdom. Subhūti, just as the light of the gods of the Mahābrahmā realm 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 of wisdom.
“Subhūti, just as the light of the gods of the Ābha realm 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 of wisdom. Subhūti, just as the light of the gods of the Parīttābha realm 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 of wisdom. Subhūti, just as the light of the gods of the Apramāṇābha realm 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 of wisdom. Subhūti, just as the light of the gods of the Ābhāsvara realm 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 of wisdom.
“Subhūti, just as the light of the gods of the Śubha realm 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 of wisdom. Subhūti, just as the light of the gods of the Parīttaśubha realm 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 of wisdom. Subhūti, just as the light of the gods of the Apramāṇaśubha realm 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 of wisdom. Subhūti, just as the light of the gods of the Śubhakṛtsna realm 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 of wisdom.
“Subhūti, just as the light of the gods of the Vṛha realm 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 of wisdom. Subhūti, just as the light of the gods of the Parīttavṛha realm 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 of wisdom. Subhūti, just as the light of the gods of the Apramāṇavṛha realm 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 of wisdom.
“Subhūti, just as the light of the gods of the Śuddhāvāsa realms 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 of wisdom.