“Subhūti, the truths of the noble ones neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the meditative concentrations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the immeasurable attitudes neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the formless absorptions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the eight liberations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the nine serial steps of meditative absorption neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the extrasensory powers neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, all the meditative stabilities neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, all the dhāraṇī gateways neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the ten powers of the tathāgatas neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the fearlessnesses neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the kinds of exact knowledge neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, great compassion neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the eighteen distinct qualities of the buddhas neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.
“Subhūti, the real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the unmistaken real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the one and only real nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the reality of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the realm of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the abiding nature of reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the maturity of phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the very limit of reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. And, Subhūti, the realm of the inconceivable neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.
“Subhūti, enlightenment neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, knowledge of all the dharmas neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the knowledge of the aspects of the path neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, all-aspect omniscience neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, for these reasons, one should thus know that all-aspect omniscience is neither created, nor developed, nor composed. One should know the beings for whom bodhisattva great beings have donned the great armor are also neither created, nor developed, nor composed. It is in this way, Subhūti, that bodhisattva great beings who have donned the great armor are said to have ‘donned the great armor that is a nonexistent.’
“Blessed Lord, as I understand the meaning of what the Blessed Lord has said, physical forms, Blessed Lord, are neither fettered nor liberated. Feelings are neither fettered nor liberated, perceptions are neither fettered nor liberated, formative predispositions are neither fettered nor liberated, and consciousness is neither fettered nor liberated.
The venerable Pūrṇa Maitrāyaṇīputra then inquired of the venerable Subhūti, “Venerable Subhūti, are physical forms neither fettered nor liberated? Are feelings neither fettered nor liberated? Are perceptions neither fettered nor liberated? Are formative predispositions neither fettered nor liberated? And is consciousness neither fettered nor liberated?”
“Venerable Pūrṇa, it is so. Venerable Pūrṇa, physical forms are neither fettered nor liberated. Feelings are neither fettered nor liberated, perceptions are neither fettered nor liberated, formative predispositions are neither fettered nor liberated, and consciousness is neither fettered nor liberated.
Then Venerable Pūrṇa asked, “Venerable Subhūti, what are those physical forms that are neither fettered nor liberated? What are those feelings that are neither fettered nor liberated? What are those perceptions that are neither fettered nor liberated? What are those formative predispositions that are neither fettered nor liberated? What is that consciousness that is neither fettered nor liberated?”
“Venerable Pūrṇa, physical forms that are like a dream are neither fettered nor liberated. Feelings that are like a dream are neither fettered nor liberated. Perceptions that are like a dream are neither fettered nor liberated. Formative predispositions that are like a dream are neither fettered nor liberated. Consciousness that is like a dream is neither fettered nor liberated. Physical forms that are like an illusion are neither fettered nor liberated. Feelings that are like an illusion are neither fettered nor liberated. Perceptions that are like an illusion are neither fettered nor liberated. Formative predispositions that are like an illusion are neither fettered nor liberated. Consciousness that is like an illusion is neither fettered nor liberated. Physical forms that are like an echo are neither fettered nor liberated. Feelings that are like an echo are neither fettered nor liberated. Perceptions that are like an echo are neither fettered nor liberated. Formative predispositions that are like an echo are neither fettered nor liberated. Consciousness that is like an echo is neither fettered nor liberated. Physical forms that are like an optical aberration are neither fettered nor liberated. Feelings that are like an optical aberration are neither fettered nor liberated. Perceptions that are like an optical aberration are neither fettered nor liberated. Formative predispositions that are like an optical aberration are neither fettered nor liberated. Consciousness that is like an optical aberration is neither fettered nor liberated. Physical forms that are like a reflection are neither fettered nor liberated. Feelings that are like a reflection are neither fettered nor liberated. Perceptions that are like a reflection are neither fettered nor liberated. Formative predispositions that are like a reflection are neither fettered nor liberated. Consciousness that is like a reflection is neither fettered nor liberated. Physical forms that are like a mirage are neither fettered nor liberated. Feelings that are like a mirage are neither fettered nor liberated. Perceptions that are like a mirage are neither fettered nor liberated. Formative predispositions that are like a mirage are neither fettered nor liberated. Consciousness that is like a mirage is neither fettered nor liberated. Physical forms that are like a magical display are neither fettered nor liberated. Feelings that are like a magical display are neither fettered nor liberated. Perceptions that are like a magical display are neither fettered nor liberated. Formative predispositions that are like a magical display are neither fettered nor liberated. Consciousness that is like a magical display is neither fettered nor liberated.
“Physical forms of the past are neither fettered nor liberated. Feelings of the past are neither fettered nor liberated. Perceptions of the past are neither fettered nor liberated. Formative predispositions of the past are neither fettered nor liberated. Consciousness of the past is neither fettered nor liberated. Physical forms of the future are neither fettered nor liberated. Feelings of the future are neither fettered nor liberated. Perceptions of the future are neither fettered nor liberated. Formative predispositions of the future are neither fettered nor liberated. Consciousness of the future is neither fettered nor liberated. Physical forms of the present are neither fettered nor liberated. Feelings of the present are neither fettered nor liberated. Perceptions of the present are neither fettered nor liberated. Formative predispositions of the present are neither fettered nor liberated. Consciousness of the present is neither fettered nor liberated.
“And why? Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings are neither fettered nor liberated because feelings are nonexistent. Perceptions are neither fettered nor liberated because perceptions are nonexistent. Formative predispositions are neither fettered nor liberated because formative predispositions are nonexistent. And consciousness is neither fettered nor liberated because consciousness is nonexistent.
“Physical forms are neither fettered nor liberated because physical forms are void. Feelings are neither fettered nor liberated because feelings are void. Perceptions are neither fettered nor liberated because perceptions are void. Formative predispositions are neither fettered nor liberated because formative predispositions are void. And consciousness is neither fettered nor liberated because consciousness is void.
“Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings are neither fettered nor liberated because feelings are nonarising. Perceptions are neither fettered nor liberated because perceptions are nonarising. Formative predispositions are neither fettered nor liberated because formative predispositions are nonarising. And consciousness is neither fettered nor liberated because consciousness is nonarising.
“Venerable Pūrṇa, virtuous physical forms are neither fettered nor liberated. Virtuous feelings are neither fettered nor liberated. Virtuous perceptions are neither fettered nor liberated. Virtuous formative predispositions are neither fettered nor liberated. And virtuous consciousness is neither fettered nor liberated. Venerable Pūrṇa, nonvirtuous physical forms are neither fettered nor liberated. Nonvirtuous feelings are neither fettered nor liberated. Nonvirtuous perceptions are neither fettered nor liberated. Nonvirtuous formative predispositions are neither fettered nor liberated. And nonvirtuous consciousness is neither fettered nor liberated. Venerable Pūrṇa, indeterminate physical forms are neither fettered nor liberated. Indeterminate feelings are neither fettered nor liberated. Indeterminate perceptions are neither fettered nor liberated. Indeterminate formative predispositions are neither fettered nor liberated. And indeterminate consciousness is neither fettered nor liberated.
“Venerable Pūrṇa, mundane physical forms are neither fettered nor liberated. Mundane feelings are neither fettered nor liberated. Mundane perceptions are neither fettered nor liberated. Mundane formative predispositions are neither fettered nor liberated. And mundane consciousness is neither fettered nor liberated. Venerable Pūrṇa, supramundane physical forms are neither fettered nor liberated. Supramundane feelings are neither fettered nor liberated. Supramundane perceptions are neither fettered nor liberated. Supramundane formative predispositions are neither fettered nor liberated. And supramundane consciousness is neither fettered nor liberated.
“Venerable Pūrṇa, contaminated physical forms are neither fettered nor liberated. Contaminated feelings are neither fettered nor liberated. Contaminated perceptions are neither fettered nor liberated. Contaminated formative predispositions are neither fettered nor liberated. And contaminated consciousness is neither fettered nor liberated. Venerable Pūrṇa, uncontaminated physical forms are neither fettered nor liberated. Uncontaminated feelings are neither fettered nor liberated. Uncontaminated perceptions are neither fettered nor liberated. Uncontaminated formative predispositions are neither fettered nor liberated. And uncontaminated consciousness is neither fettered nor liberated.
“And why? Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings are neither fettered nor liberated because feelings are nonexistent. Perceptions are neither fettered nor liberated because perceptions are nonexistent. Formative predispositions are neither fettered nor liberated because formative predispositions are nonexistent. And consciousness is neither fettered nor liberated because consciousness is nonexistent.
“Physical forms are neither fettered nor liberated because physical forms are void. Feelings are neither fettered nor liberated because feelings are void. Perceptions are neither fettered nor liberated because perceptions are void. Formative predispositions are neither fettered nor liberated because formative predispositions are void. And consciousness is neither fettered nor liberated because consciousness is void.
“Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings are neither fettered nor liberated because feelings are nonarising. Perceptions are neither fettered nor liberated because perceptions are nonarising. Formative predispositions are neither fettered nor liberated because formative predispositions are nonarising. And consciousness is neither fettered nor liberated because consciousness is nonarising.
“Venerable Pūrṇa, all phenomena are neither fettered nor liberated. All phenomena are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.
“Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline is neither fettered nor liberated, the perfection of tolerance is neither fettered nor liberated, the perfection of perseverance is neither fettered nor liberated, the perfection of meditative concentration is neither fettered nor liberated, and the perfection of wisdom is neither fettered nor liberated.
“Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated because it is nonexistent, the perfection of generosity is neither fettered nor liberated because it is void, and the perfection of generosity is neither fettered nor liberated because it is nonarising. The perfection of ethical discipline is neither fettered nor liberated because it is nonexistent, the perfection of ethical discipline is neither fettered nor liberated because it is void, and the perfection of ethical discipline is neither fettered nor liberated because it is nonarising. The perfection of tolerance is neither fettered nor liberated because it is nonexistent, the perfection of tolerance is neither fettered nor liberated because it is void, and the perfection of tolerance is neither fettered nor liberated because it is nonarising. The perfection of perseverance is neither fettered nor liberated because it is nonexistent, the perfection of perseverance is neither fettered nor liberated because it is void, and the perfection of perseverance is neither fettered nor liberated because it is nonarising. The perfection of meditative concentration is neither fettered nor liberated because it is nonexistent, the perfection of meditative concentration is neither fettered nor liberated because it is void, and the perfection of meditative concentration is neither fettered nor liberated because it is nonarising. The perfection of wisdom is neither fettered nor liberated because it is nonexistent, the perfection of wisdom is neither fettered nor liberated because it is void, and the perfection of wisdom is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated, the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, the emptiness of emptiness is neither fettered nor liberated, the emptiness of great extent is neither fettered nor liberated, the emptiness of ultimate reality is neither fettered nor liberated, the emptiness of conditioned phenomena is neither fettered nor liberated, the emptiness of unconditioned phenomena is neither fettered nor liberated, the emptiness of the unlimited is neither fettered nor liberated, the emptiness of that which has neither beginning nor end is neither fettered nor liberated, the emptiness of nonexclusion is neither fettered nor liberated, the emptiness of inherent nature is neither fettered nor liberated, the emptiness of all phenomena is neither fettered nor liberated, the emptiness of intrinsic defining characteristics is neither fettered nor liberated, the emptiness of that which cannot be apprehended is neither fettered nor liberated, the emptiness of nonentities is neither fettered nor liberated, the emptiness of essential nature is neither fettered nor liberated, and the emptiness of an essential nature of nonentities is neither fettered nor liberated.
“The emptiness of internal phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of internal phenomena is neither fettered nor liberated because it is void, and the emptiness of internal phenomena is neither fettered nor liberated because it is nonarising. The emptiness of external phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of external phenomena is neither fettered nor liberated because it is void, and the emptiness of external phenomena is neither fettered nor liberated because it is nonarising. The emptiness of external and internal phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of external and internal phenomena is neither fettered nor liberated because it is void, and the emptiness of external and internal phenomena is neither fettered nor liberated because it is nonarising. The emptiness of emptiness is neither fettered nor liberated because it is nonexistent, the emptiness of emptiness is neither fettered nor liberated because it is void, and the emptiness of emptiness is neither fettered nor liberated because it is nonarising. The emptiness of great extent is neither fettered nor liberated because it is nonexistent, the emptiness of great extent is neither fettered nor liberated because it is void, and the emptiness of great extent is neither fettered nor liberated because it is nonarising. The emptiness of ultimate reality is neither fettered nor liberated because it is nonexistent, the emptiness of ultimate reality is neither fettered nor liberated because it is void, and the emptiness of ultimate reality is neither fettered nor liberated because it is nonarising. The emptiness of conditioned phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of conditioned phenomena is neither fettered nor liberated because it is void, and the emptiness of conditioned phenomena is neither fettered nor liberated because it is nonarising. The emptiness of unconditioned phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of unconditioned phenomena is neither fettered nor liberated because it is void, and the emptiness of unconditioned phenomena is neither fettered nor liberated because it is nonarising. The emptiness of the unlimited is neither fettered nor liberated because it is nonexistent, the emptiness of the unlimited is neither fettered nor liberated because it is void, and the emptiness of the unlimited is neither fettered nor liberated because it is nonarising. The emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is nonexistent, the emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is void, and the emptiness of that which has neither beginning nor end is neither fettered nor liberated because it is nonarising. The emptiness of nonexclusion is neither fettered nor liberated because it is nonexistent, the emptiness of nonexclusion is neither fettered nor liberated because it is void, and the emptiness of nonexclusion is neither fettered nor liberated because it is nonarising. The emptiness of inherent nature is neither fettered nor liberated because it is nonexistent, the emptiness of inherent nature is neither fettered nor liberated because it is void, and the emptiness of inherent nature is neither fettered nor liberated because it is nonarising. The emptiness of all phenomena is neither fettered nor liberated because it is nonexistent, the emptiness of all phenomena is neither fettered nor liberated because it is void, and the emptiness of all phenomena is neither fettered nor liberated because it is nonarising. The emptiness of intrinsic defining characteristics is neither fettered nor liberated because it is nonexistent, the emptiness of intrinsic defining characteristics is neither fettered nor liberated because it is void, and the emptiness of intrinsic defining characteristics is neither fettered nor liberated because it is nonarising. The emptiness of that which cannot be apprehended is neither fettered nor liberated because it is nonexistent, the emptiness of that which cannot be apprehended is neither fettered nor liberated because it is void, and the emptiness of that which cannot be apprehended is neither fettered nor liberated because it is nonarising. The emptiness of nonentities is neither fettered nor liberated because it is nonexistent, the emptiness of nonentities is neither fettered nor liberated because it is void, and the emptiness of nonentities is neither fettered nor liberated because it is nonarising. The emptiness of essential nature is neither fettered nor liberated because it is nonexistent, the emptiness of essential nature is neither fettered nor liberated because it is void, and the emptiness of essential nature is neither fettered nor liberated because it is nonarising. The emptiness of an essential nature of nonentities is neither fettered nor liberated because it is nonexistent, the emptiness of an essential nature of nonentities is neither fettered nor liberated because it is void, and the emptiness of an essential nature of nonentities is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, the applications of mindfulness are neither fettered nor liberated, the correct exertions are neither fettered nor liberated, the supports for miraculous ability are neither fettered nor liberated, the faculties are neither fettered nor liberated, the powers are neither fettered nor liberated, the branches of enlightenment are neither fettered nor liberated, and the noble eightfold path is neither fettered nor liberated.
“Venerable Pūrṇa, the applications of mindfulness are neither fettered nor liberated because they are nonexistent, the applications of mindfulness are neither fettered nor liberated because they are void, and the applications of mindfulness are neither fettered nor liberated because they are nonarising. The correct exertions are neither fettered nor liberated because they are nonexistent, the correct exertions are neither fettered nor liberated because they are void, and the correct exertions are neither fettered nor liberated because they are nonarising. The supports for miraculous ability are neither fettered nor liberated because they are nonexistent, the supports for miraculous ability are neither fettered nor liberated because they are void, and the supports for miraculous ability are neither fettered nor liberated because they are nonarising. The faculties are neither fettered nor liberated because they are nonexistent, the faculties are neither fettered nor liberated because they are void, and the faculties are neither fettered nor liberated because they are nonarising. The powers are neither fettered nor liberated because they are nonexistent, the powers are neither fettered nor liberated because they are void, and the powers are neither fettered nor liberated because they are nonarising. The branches of enlightenment are neither fettered nor liberated because they are nonexistent, the branches of enlightenment are neither fettered nor liberated because they are void, and the branches of enlightenment are neither fettered nor liberated because they are nonarising. The noble eightfold path is neither fettered nor liberated because it is nonexistent, the noble eightfold path is neither fettered nor liberated because it is void, and the noble eightfold path is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, the truths of the noble ones are neither fettered nor liberated, the meditative concentrations are neither fettered nor liberated, the immeasurable attitudes are neither fettered nor liberated, the formless absorptions are neither fettered nor liberated, the liberations are neither fettered nor liberated, the nine serial steps of meditative absorption are neither fettered nor liberated, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated, the extrasensory powers are neither fettered nor liberated, all the meditative stabilities are neither fettered nor liberated, and all the dhāraṇī gateways are neither fettered nor liberated.
“Venerable Pūrṇa, the truths of the noble ones are neither fettered nor liberated because they are nonexistent, the truths of the noble ones are neither fettered nor liberated because they are void, and the truths of the noble ones are neither fettered nor liberated because they are nonarising. The meditative concentrations are neither fettered nor liberated because they are nonexistent, the meditative concentrations are neither fettered nor liberated because they are void, and the meditative concentrations are neither fettered nor liberated because they are nonarising. The immeasurable attitudes are neither fettered nor liberated because they are nonexistent, the immeasurable attitudes are neither fettered nor liberated because they are void, and the immeasurable attitudes are neither fettered nor liberated because they are nonarising. The formless absorptions are neither fettered nor liberated because they are nonexistent, the formless absorptions are neither fettered nor liberated because they are void, and the formless absorptions are neither fettered nor liberated because they are nonarising. The liberations are neither fettered nor liberated because they are nonexistent, the liberations are neither fettered nor liberated because they are void, and the liberations are neither fettered nor liberated because they are nonarising. The nine serial steps of meditative absorption are neither fettered nor liberated because they are nonexistent, the nine serial steps of meditative absorption are neither fettered nor liberated because they are void, and the nine serial steps of meditative absorption are neither fettered nor liberated because they are nonarising. The emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are nonexistent; the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are void; and the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated because they are nonarising. The extrasensory powers are neither fettered nor liberated because they are nonexistent, the extrasensory powers are neither fettered nor liberated because they are void, and the extrasensory powers are neither fettered nor liberated because they are nonarising. All the meditative stabilities are neither fettered nor liberated because they are nonexistent, all the meditative stabilities are neither fettered nor liberated because they are void, and all the meditative stabilities are neither fettered nor liberated because they are nonarising. All the dhāraṇī gateways are neither fettered nor liberated because they are nonexistent, all the dhāraṇī gateways are neither fettered nor liberated because they are void, and all the dhāraṇī gateways are neither fettered nor liberated because they are nonarising.
“Venerable Pūrṇa, the powers of the tathāgatas are neither fettered nor liberated, the fearlessnesses are neither fettered nor liberated, the kinds of exact knowledge are neither fettered nor liberated, great compassion is neither fettered nor liberated, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated.
“Venerable Pūrṇa, the powers of the tathāgatas are neither fettered nor liberated because they are nonexistent, the powers of the tathāgatas are neither fettered nor liberated because they are void, and the powers of the tathāgatas are neither fettered nor liberated because they are nonarising. The fearlessnesses are neither fettered nor liberated because they are nonexistent, the fearlessnesses are neither fettered nor liberated because they are void, and the fearlessnesses are neither fettered nor liberated because they are nonarising. The kinds of exact knowledge are neither fettered nor liberated because they are nonexistent, the kinds of exact knowledge are neither fettered nor liberated because they are void, and the kinds of exact knowledge are neither fettered nor liberated because they are nonarising. Great compassion is neither fettered nor liberated because it is nonexistent, great compassion is neither fettered nor liberated because it is void, and great compassion is neither fettered nor liberated because it is nonarising. The eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are nonexistent, the eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are void, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated because they are nonarising.
“Venerable Pūrṇa, knowledge of all the dharmas is neither fettered nor liberated, the knowledge of the aspects of the path is neither fettered nor liberated, and all-aspect omniscience is neither fettered nor liberated.
“Venerable Pūrṇa, knowledge of all the dharmas is neither fettered nor liberated because it is nonexistent, knowledge of all the dharmas is neither fettered nor liberated because it is void, and knowledge of all the dharmas is neither fettered nor liberated because it is nonarising. The knowledge of the aspects of the path is neither fettered nor liberated because it is nonexistent, the knowledge of the aspects of the path is neither fettered nor liberated because it is void, and the knowledge of the aspects of the path is neither fettered nor liberated because it is nonarising. All-aspect omniscience is neither fettered nor liberated because it is nonexistent, all-aspect omniscience is neither fettered nor liberated because it is void, and all-aspect omniscience is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, bodhisattvas also are neither fettered nor liberated. Buddhas also are neither fettered nor liberated.
“Venerable Pūrṇa, bodhisattvas are neither fettered nor liberated because they are nonexistent, bodhisattvas are neither fettered nor liberated because they are void, and bodhisattvas are neither fettered nor liberated because they are nonarising. Buddhas are neither fettered nor liberated because they are nonexistent, buddhas are neither fettered nor liberated because they are void, and buddhas are neither fettered nor liberated because they are nonarising.
“Venerable Pūrṇa, the real nature is neither fettered nor liberated, the unmistaken real nature is neither fettered nor liberated, the one and only real nature is neither fettered nor liberated, the reality of phenomena is neither fettered nor liberated, the realm of phenomena is neither fettered nor liberated, the abiding nature of reality is neither fettered nor liberated, the maturity of phenomena is neither fettered nor liberated, and the very limit of reality is neither fettered nor liberated.
“Venerable Pūrṇa, the real nature is neither fettered nor liberated because it is nonexistent, the real nature is neither fettered nor liberated because it is void, and the real nature is neither fettered nor liberated because it is nonarising. The unmistaken real nature is neither fettered nor liberated because it is nonexistent, the unmistaken real nature is neither fettered nor liberated because it is void, and the unmistaken real nature is neither fettered nor liberated because it is nonarising. The one and only real nature is neither fettered nor liberated because it is nonexistent, the one and only real nature is neither fettered nor liberated because it is void, and the one and only real nature is neither fettered nor liberated because it is nonarising. The reality of phenomena is neither fettered nor liberated because it is nonexistent, the reality of phenomena is neither fettered nor liberated because it is void, and the reality of phenomena is neither fettered nor liberated because it is nonarising. The realm of phenomena is neither fettered nor liberated because it is nonexistent, the realm of phenomena is neither fettered nor liberated because it is void, and the realm of phenomena is neither fettered nor liberated because it is nonarising. The abiding nature of reality is neither fettered nor liberated because it is nonexistent, the abiding nature of reality is neither fettered nor liberated because it is void, and the abiding nature of reality is neither fettered nor liberated because it is nonarising. The maturity of phenomena is neither fettered nor liberated because it is nonexistent, the maturity of phenomena is neither fettered nor liberated because it is void, and the maturity of phenomena is neither fettered nor liberated because it is nonarising. The very limit of reality is neither fettered nor liberated because it is nonexistent, the very limit of reality is neither fettered nor liberated because it is void, and the very limit of reality is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, the unconditioned is neither fettered nor liberated. The unconditioned is neither fettered nor liberated because it is nonexistent, the unconditioned is neither fettered nor liberated because it is void, and the unconditioned is neither fettered nor liberated because it is nonarising.
“Venerable Pūrṇa, this is the portal of the Dharma of bodhisattva great beings named neither fettered nor liberated. The perfection of generosity is neither fettered nor liberated, the perfection of ethical discipline is neither fettered nor liberated, the perfection of tolerance is neither fettered nor liberated, the perfection of perseverance is neither fettered nor liberated, the perfection of meditative concentration is neither fettered nor liberated, and the perfection of wisdom is neither fettered nor liberated; the emptiness of internal phenomena is neither fettered nor liberated, the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, the emptiness of emptiness is neither fettered nor liberated, the emptiness of great extent is neither fettered nor liberated, the emptiness of ultimate reality is neither fettered nor liberated, the emptiness of conditioned phenomena is neither fettered nor liberated, the emptiness of unconditioned phenomena is neither fettered nor liberated, the emptiness of the unlimited is neither fettered nor liberated, the emptiness of that which has neither beginning nor end is neither fettered nor liberated, the emptiness of nonexclusion is neither fettered nor liberated, the emptiness of inherent nature is neither fettered nor liberated, the emptiness of all phenomena is neither fettered nor liberated, the emptiness of intrinsic defining characteristics is neither fettered nor liberated, the emptiness of that which cannot be apprehended is neither fettered nor liberated, the emptiness of nonentities is neither fettered nor liberated, the emptiness of essential nature is neither fettered nor liberated, and the emptiness of an essential nature of nonentities is neither fettered nor liberated; the applications of mindfulness are neither fettered nor liberated, the correct exertions are neither fettered nor liberated, the supports for miraculous ability are neither fettered nor liberated, the faculties are neither fettered nor liberated, the powers are neither fettered nor liberated, the branches of enlightenment are neither fettered nor liberated, and the path is neither fettered nor liberated; the truths of the noble ones are neither fettered nor liberated, the meditative concentrations are neither fettered nor liberated, the immeasurable attitudes are neither fettered nor liberated, the formless absorptions are neither fettered nor liberated, the liberations are neither fettered nor liberated, the serial steps of meditative absorption are neither fettered nor liberated, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated, the extrasensory powers are neither fettered nor liberated, the meditative stabilities are neither fettered nor liberated, the dhāraṇī gateways are neither fettered nor liberated, the powers of the tathāgatas are neither fettered nor liberated, the fearlessnesses are neither fettered nor liberated, the kinds of exact knowledge are neither fettered nor liberated, great compassion is neither fettered nor liberated, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated; enlightenment is neither fettered nor liberated, knowledge of all the dharmas is neither fettered nor liberated, the knowledge of the aspects of the path is neither fettered nor liberated, and all-aspect omniscience is neither fettered nor liberated; bodhisattvas are neither fettered nor liberated; buddhas are neither fettered nor liberated; and the real nature is neither fettered nor liberated, the unmistaken real nature is neither fettered nor liberated, the one and only real nature is neither fettered nor liberated, the reality of phenomena is neither fettered nor liberated, the realm of phenomena is neither fettered nor liberated, the abiding nature of reality is neither fettered nor liberated, the maturity of phenomena is neither fettered nor liberated, the very limit of reality is neither fettered nor liberated, and the unconditioned is neither fettered nor liberated.
“Therefore,447 [bodhisattva great beings] dwell in the unfettered and unliberated perfection of generosity, dwell in the unfettered and unliberated perfection of ethical discipline, dwell in the unfettered and unliberated perfection of tolerance, dwell in the unfettered and unliberated perfection of perseverance, dwell in the unfettered and unliberated perfection of meditative concentration, and dwell in the unfettered and unliberated perfection of wisdom; dwell in the emptiness of internal phenomena, dwell in the unfettered and unliberated emptiness of external phenomena, dwell in the unfettered and unliberated emptiness of external and internal phenomena, dwell in the unfettered and unliberated emptiness of emptiness, dwell in the unfettered and unliberated emptiness of great extent, dwell in the unfettered and unliberated emptiness of ultimate reality, dwell in the unfettered and unliberated emptiness of conditioned phenomena, dwell in the unfettered and unliberated emptiness of unconditioned phenomena, dwell in the unfettered and unliberated emptiness of the unlimited, dwell in the unfettered and unliberated emptiness of that which has neither beginning nor end, dwell in the unfettered and unliberated emptiness of nonexclusion, dwell in the unfettered and unliberated emptiness of inherent nature, dwell in the unfettered and unliberated emptiness of all phenomena, dwell in the unfettered and unliberated emptiness of intrinsic defining characteristics, dwell in the unfettered and unliberated emptiness of that which cannot be apprehended, dwell in the unfettered and unliberated emptiness of nonentities, dwell in the unfettered and unliberated emptiness of essential nature, and dwell in the unfettered and unliberated emptiness of an essential nature of nonentities; dwell in the unfettered and unliberated applications of mindfulness, dwell in the unfettered and unliberated correct exertions, dwell in the unfettered and unliberated supports for miraculous ability, dwell in the unfettered and unliberated faculties, dwell in the unfettered and unliberated powers, dwell in the unfettered and unliberated branches of enlightenment, and dwell in the unfettered and unliberated noble eightfold path; dwell in the unfettered and unliberated truths of the noble ones, dwell in the unfettered and unliberated meditative concentrations, dwell in the unfettered and unliberated immeasurable attitudes, dwell in the unfettered and unliberated formless absorptions, dwell in the unfettered and unliberated liberations, dwell in the unfettered and unliberated serial steps of meditative absorption, dwell in the unfettered and unliberated emptiness, signlessness, and wishlessness gateways to liberation, dwell in the unfettered and unliberated extrasensory powers, dwell in the unfettered and unliberated meditative stabilities, dwell in the unfettered and unliberated dhāraṇī gateways, dwell in the eighteen unfettered and unliberated powers of the tathāgatas, dwell in the four unfettered and unliberated fearlessnesses, dwell in the four unfettered and unliberated kinds of exact knowledge, dwell in unfettered and unliberated great compassion, and dwell in the eighteen unfettered and unliberated distinct qualities of the buddhas; dwell in unfettered and unliberated enlightenment, dwell in unfettered and unliberated knowledge of all the dharmas, dwell in the unfettered and unliberated knowledge of the aspects of the path, and dwell in unfettered and unliberated all-aspect omniscience; dwell in the unfettered and unliberated real nature, dwell in the unfettered and unliberated unmistaken real nature, dwell in the unfettered and unliberated one and only real nature, dwell in the unfettered and unliberated reality of phenomena, dwell in the unfettered and unliberated realm of phenomena, dwell in the unfettered and unliberated abiding nature of reality, dwell in the unfettered and unliberated maturity of phenomena, dwell in the unfettered and unliberated very limit of reality, and dwell in the unfettered and unliberated unconditioned.
“Having dwelled there, being neither fettered nor liberated, they bring to maturity beings who are neither fettered nor liberated. Being neither fettered nor liberated, they refine buddhafields that are neither fettered nor liberated. Being neither fettered nor liberated, they venerate the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they listen to the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the extrasensory powers that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the five eyes that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the dhāraṇīs that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the meditative stabilities that are neither fettered nor liberated. Being neither fettered nor liberated, they will develop the knowledge of the aspects of the path that is neither fettered nor liberated. Being neither fettered nor liberated, they will fully awaken to all-aspect omniscience that is neither fettered nor liberated. Being neither fettered nor liberated, they will turn the wheel of the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will establish448 in the three vehicles those beings who are neither fettered nor liberated.
“Venerable Pūrṇa, so it is that bodhisattva great beings who are neither fettered nor liberated will comprehend all phenomena, because they are nonexistent, void, and nonarising, by means of the six perfections that are neither fettered nor liberated. Venerable Pūrṇa, one should know that it is in this way that bodhisattva great beings who are neither fettered nor liberated have donned the armor of the Great Vehicle.”
Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, what is the Great Vehicle of bodhisattva great beings? Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?449 From where does this Great Vehicle go forth?450 Where does this vehicle come to rest? Who will go forth in this vehicle?”
The Blessed One said to Venerable Subhūti, “Subhūti, you have asked, ‘Lord, what is the Great Vehicle of bodhisattva great beings?’ Subhūti, the six perfections are the Great Vehicle of bodhisattva great beings. If you ask what these six are, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
“Subhūti, here bodhisattva great beings, with their attention directed toward all-aspect omniscience, give inner or outer objects as gifts to those who want them, and, making common cause with all beings, without apprehending anything, dedicate the merit to unsurpassed, perfect, complete enlightenment. This is the perfection of generosity of bodhisattva great beings.”
“Blessed Lord, what is the perfection of ethical discipline of bodhisattva great beings?”
“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, themselves adopt and maintain correctly the path of the ten virtuous actions. They also induce other beings to adopt the path of the ten virtuous actions, secure and establish them in that, and they do so without apprehending anything. This is the unblemished perfection of ethical discipline of bodhisattva great beings.”
“Blessed Lord, what is the perfection of tolerance of bodhisattva great beings?”
“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, are themselves completely tolerant. They also induce others to become tolerant, and they do so without apprehending anything. This is the perfection of tolerance of bodhisattva great beings.”
“Blessed Lord, what is the perfection of perseverance of bodhisattva great beings?”
“Subhūti,” replied the Blessed One, “here bodhisattva great beings, with their mind set on and directed toward all-aspect omniscience, do not themselves give up persevering at the six perfections. They also connect others with the six perfections, and they do so without apprehending anything. This is the perfection of perseverance of bodhisattva great beings.”