Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of giving?”

Venerable Subhūti having asked this, the Lord replied to him, “Subhūti, here bodhisattva great beings standing in the perfection of morality do not grasp the śrāvaka level or pratyekabuddha level as absolute on account of any rule, be it a rule to do with body or speech or mind. Standing in the perfection of morality they do not kill beings. They do not steal, do not engage in illicit sex because of lust, do not lie, do not insult, do not engage in backbiting, do not babble nonsense, do not covet, do not bear malice, and do not have a wrong view. Standing in that perfection of morality, whatever the gift they give, be it food to those who are begging for food, something to drink to those who want something to drink, incense to those who want incense, transport to those who want transport, clothes to those who want clothes, flower garlands to those who want flower garlands, creams to those who want creams, beds to those who want beds, seats to those who want seats, a lamp to those who want a lamp, prerequisites for those who need the prerequisites, up to whatever human requirements are appropriate, they make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening. They make a dedication in such a way that it is not a dedication to the śrāvaka level or the pratyekabuddha level. In that way, Subhūti, the bodhisattva great beings practicing the perfection of morality incorporate the perfection of giving.”

“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of patience?”

“Subhūti, here if every being were to chop and carry off every major or minor part of the body of bodhisattva great beings standing in the perfection of morality, it would not disturb even a single production of their thought of awakening. They would not nurse pent-up anger and would not bear malice. Rather, it would occur to them to think, ‘I have found every being chopping and carrying off the major or minor parts of my body like that as something very useful.’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of patience.”

“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of perseverance?”

“Subhūti, here bodhisattva great beings thinking, ‘I will free every being from saṃsāra and establish them in the realm of immortality,’ do not slacken off from physical and mental perseverance. In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of perseverance.”

“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of concentration?”

“Subhūti, here bodhisattva great beings, having become absorbed in and abiding in the first concentration, and having become absorbed in and abiding in the second, third, and fourth concentration, do not hold the śrāvaka level or the pratyekabuddha level as a support, but rather think, ‘Absorbed in this perfection of meditative stabilization I will free every being from saṃsāra.’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of concentration.”

“Lord, how do bodhisattva great being standing in the perfection of morality incorporate the perfection of wisdom?”

“Subhūti, here bodhisattva great beings standing in the perfection of morality do not see any phenomenon other than all those that do not pass beyond suchness. They do not see any phenomenon as compounded, nor do they see it as uncompounded. They do not see an existent thing as compounded, nor do they see a nonexistent thing as uncompounded, nor do they see a causal sign that is compounded, nor do they see the absence of a causal sign that is uncompounded, nor do they see any phenomenon as there or not there. With that perfection of wisdom and skillful means they do not fall to the śrāvaka level or the pratyekabuddha level. In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of wisdom.”

“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of giving?” asked Subhūti.

“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, were all beings to criticize, humiliate, and chop off the major or minor parts of the body of bodhisattva great beings, it would occur to those bodhisattva great beings standing in the perfection of patience to think, ‘Mine is simply the giving of gifts, mine is not the withholding of them.’ They give food to those who want food, something to drink to those who want something to drink, and similarly, up to they give whatever human requirements are appropriate, and they make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening. One way or the other they make the dedication in such a way that the dedication operates without the threefold intellectual apprehension of someone who is dedicating, something being dedicated, or something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of giving.”

“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of morality?” asked Subhūti.

“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, bodhisattva great beings do not deprive any being of its life. They do not steal, and similarly, up to they do not have a wrong view. Also, their minds are not occupied with the śrāvaka or pratyekabuddha level. They make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, and one way or the other they make the dedication in such a way that the dedication operates without the threefold intellectual apprehension…, up to of something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of morality.”

“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of perseverance?”

“Subhūti, here bodhisattva great beings standing in the perfection of patience will themselves to persevere, thinking, ‘I would go a single yojana, go a hundred yojanas, go a thousand yojanas, go to a single world system, or go to a hundred thousand one hundred million world systems if I could make even just one single being train in the points of training, if I could establish them in the result of stream enterer, up to the state of a worthy one, or a pratyekabuddha’s awakening, or if I could establish them in unsurpassed, perfect, complete awakening.’ They make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of perseverance.”

“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of concentration?”

“Subhūti, here bodhisattva great beings standing in the perfection of patience are detached from sense objects and detached from wrong unwholesome dharmas. Connect this in the same way with each, up to they perfectly accomplish and dwell in the fourth concentration. They dedicate whatever mind and mental factor dharmas furnished with the wholesome that they have produced to the knowledge of all aspects, and at that time they make the dedication in such a way that they do not apprehend the concentrations or the branches of the concentrations. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of concentration.”

“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of wisdom?”

“Subhūti, here when bodhisattva great beings are standing in the perfection of patience they dwell as those who view the dharmas in their isolated aspect, or calm aspect, or extinct aspect, but they do not actualize that true nature of dharmas up until they are seated at the site of awakening. Having sat down there they reach the knowledge of all aspects, and arising from there they turn the wheel of the Dharma. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of wisdom, but incorporate it in such a way that they do not take up and do not reject anything at all.”

“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of giving?”

“Subhūti, here, bodhisattva great beings standing in the perfection of perseverance do not slacken off from physical and mental perseverance. They think, ‘Mine is the full awakening to unsurpassed, perfect, complete awakening, mine is not not fully awakening to unsurpassed, perfect, complete awakening,’ and they go one yojana, or a hundred yojanas, or a thousand yojanas, or to a single world system, or to one hundred million world systems, or to a hundred thousand one hundred million world systems for the sake of beings, keeping on in the perfection of perseverance even if it is just to establish one single being in awakening. If they do not find a bodhisattva-vehicle person, still they establish a śrāvaka-vehicle person in the state of a śrāvaka and they establish a pratyekabuddha-vehicle person in the state of a pratyekabuddha. At the very least they establish just one being in the path of the ten wholesome actions. They satisfy beings with the gift of Dharma and material gifts, but they do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather they make those gifts into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of giving.”

“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of morality?”

“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, bodhisattva great beings standing in the perfection of perseverance personally stop killing, inspire others to stop killing, speak in praise of stopping killing, and speak in praise of others stopping killing as well, welcoming it. Connect this is in the same way with each, up to they personally stop wrong view, inspire others to stop wrong view, speak in praise of stopping wrong view, and speak in praise of others stopping wrong view as well, welcoming it. With that morality they do not yearn for the desire realm and they do not yearn for the form realm or the formless realm. They do not yearn for the śrāvaka level and they do not yearn for the pratyekabuddha level. Rather, they make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, and one way or the other they make the dedication in such a way that the dedication occurs without the threefold intellectual apprehension of someone who is dedicating, something being dedicated, and something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of morality.”

“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of patience?”

“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, if those in human form, up to in nonhuman form have disturbed the minds of bodhisattva great beings, or have chopped and carried off the major or minor parts of their bodies, still it does not occur to those bodhisattva great beings standing in the perfection of perseverance to think, ‘They are chopping something off me, or cutting me into pieces, or depriving me of something.’ Rather, it occurs to them to think, ‘Those who have come here and chopped and carried off the major or minor parts of my body are exactly those for whose sake I have taken care of my body, so I have found something very useful here.’ They have paid attention excellently to the basic nature of the true nature of dharmas. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level, but rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of patience.”

“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of concentration?”

“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment; up to perfectly accomplish and dwell in the fourth concentration, in love, up to equanimity, up to in the station of neither perception nor nonperception absorption. But they do not appropriate the maturations of those concentrations, immeasurables, and formless absorptions; rather, they are born in them to work for the welfare of all beings, and with the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom—they bring those beings to maturity, passing on from buddhafield to buddhafield in order to attend on the lord buddhas and plant wholesome roots. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of concentration.”

“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of wisdom?”

“Subhūti, here bodhisattva great beings standing in the perfection of perseverance do not view the perfection of giving as a material reality, as a real thing, or as a causal sign, up to they do not view the perfection of concentration as a material reality, as a real thing, or as a causal sign. Connect this is in the same way with each, up to they do not view the applications of mindfulness, up to the knowledge of all aspects as a material reality, as a real thing, or as a causal sign. They do not view all dharmas as a material reality, and they do not view them as a real thing, or as a causal sign. They do not make their home in any dharma. They live up to their words. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of wisdom.”

“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of giving?”

“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration. Connect this is in the same way with each, up to they perfectly accomplish and dwell in the station of neither perception nor nonperception absorption. Standing in the perfection of concentration they give the gift of material possessions and the gift of Dharma to those beings, without mental distraction. They personally give the gift of material possessions and the gift of Dharma. They inspire others to give the gift of material possessions and the gift of Dharma, speak in praise of giving the gift of material possessions and the gift of Dharma, and speak in praise of others giving the gift of material possessions and the gift of Dharma as well, welcoming it. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of giving.”

“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of morality?”

“Subhūti, here bodhisattva great beings standing in the perfection of concentration do not produce a thought associated with greed, do not produce a thought associated with hatred or one associated with confusion, and do not produce a thought associated with violence. Rather, they dwell with attention connected to the knowledge of all aspects. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of morality.”

“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of patience?”

“Subhūti, here bodhisattva great beings standing in the perfection of concentration analytically understand form to be like a mass of foam, understand feeling to be like a water bubble, understand perception to be like a mirage, understand volitional factors to be like a plantain tree, and analytically understand consciousness to be like something conjured up by magic. When they analytically understand the five aggregates to be like that, the perception that they are worthless becomes available. With such an analytical understanding, even when a major or minor part of their body is chopped off it occurs to them to think, ‘Who is chopping this off? Whose feeling is it? Whose perception is it? Whose volitional factors are they? Whose consciousness is it?’ With such an analytical understanding it also occurs to them to think, when abusive things have been done, ‘In whom does malice arise when abused and humiliated, and who is abusing and humiliating here?’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of patience.”

“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of perseverance?”

“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration. Connect this is in the same way with each, up to perfectly accomplish and dwell in the fourth concentration. Without apprehending the concentrations or the branches of the concentrations and with a mind in meditative equipoise like that, they experience the performance of miraculous power in its various aspects (supply the details here); hear human and divine sounds with the divine ear constituent; with their minds know the thought processes of other beings, other persons … ; connect this is in the same way with each, up to know an unsurpassed thought for what it is, an unsurpassed thought; recollect past lives in their various aspects (also supply the details here); up to and see with their purified divine eyes that transcend the human how beings fare according to the karma they have accumulated. Standing in those five clairvoyances they pass on from buddhafield to buddhafield in order to attend on the lord buddhas, and in order to plant wholesome roots, bring beings to maturity, and purify a buddhafield. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of perseverance.”

“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of wisdom?”

“Subhūti, here bodhisattva great beings standing in the perfection of concentration do not apprehend form; do not apprehend feeling, perception, volitional factors, or consciousness; do not apprehend the perfection of giving, do not apprehend the perfection of morality, do not apprehend the perfection of patience, do not apprehend the perfection of perseverance, do not apprehend the perfection of concentration, and do not apprehend the perfection of wisdom; do not apprehend the applications of mindfulness, do not apprehend the right efforts, connect this in the same way with each, up to and do not apprehend the knowledge of all aspects. They do not apprehend the compounded element and do not apprehend the uncompounded element. Since they do not apprehend anything, they do not occasion anything, and since they do not occasion anything, they do not make anything arise and do not make anything stop. And why? Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, this true dharmic nature of dharmas simply remains, this establishment of dharmas simply remains, this dharma-constituent simply remains, so with regard to it there is no arising and no stopping. They stand with undistracted minds inseparable from attention connected with the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of wisdom.”

“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of giving?”

“Subhūti, here bodhisattva great beings practicing the perfection of wisdom view all phenomena as empty.”

“Lord, how do bodhisattva great beings view all phenomena as empty?”

“Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not apprehend inner emptiness as ‘inner emptiness,’ do not apprehend outer emptiness as ‘outer emptiness,’ do not apprehend inner and outer emptiness as ‘inner and outer emptiness,’ connect this in the same way with do not apprehend the emptiness of emptiness…, up to the emptiness that is the nonexistence of an intrinsic nature as ‘the emptiness that is the nonexistence of an intrinsic nature.’ Having stood in those fourteen emptinesses, bodhisattva great beings do not apprehend ‘form is empty’ or ‘is not empty,’ do not apprehend ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is empty’ or ‘is not empty’; do not apprehend ‘the applications of mindfulness…, the right efforts…,’ connect this in the same way with each, up to ‘awakening is empty’ or ‘is not empty’; do not apprehend ‘the compounded element…’ or ‘the uncompounded element is empty’ or ‘is not empty.’ Those bodhisattva great beings practicing this perfection of wisdom give away gifts. They give the gifts of food, drink, clothes, transport, beds, seats, up to whatever human requirements are appropriate, but they view those gifts as empty, and view the giver and the ones to whom the gifts are given as empty as well, so there is no opportunity for a miserly thought or a stingy thought. And why? Because starting from their first production of the thought up until seated at the site of awakening, those bodhisattva great beings practicing this perfection of wisdom do not have all those thought constructions. Just as a tathāgata, worthy one, perfectly complete buddha who has fully awakened to unsurpassed, perfect, complete awakening does not have a miserly thought or a stingy thought, similarly bodhisattva great beings practicing this perfection of wisdom do not have a miserly thought or a stingy thought either, so just this—namely, the perfection of wisdom— is the teacher of bodhisattva great beings. In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate the perfection of giving.”

“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of morality?”

“Subhūti, here bodhisattva great beings standing in the perfection of wisdom do not provide an opportunity for śrāvaka or pratyekabuddha thoughts. And why? Because they do not even apprehend a śrāvaka or pratyekabuddha level, and do not apprehend the thought that dedicates to the śrāvaka level or pratyekabuddha level.

“Starting from their first production of the thought up until seated at the site of awakening, they generate the intention to stop the taking of life. They personally stop killing, speak in praise of stopping killing, inspire others to stop killing, and speak in praise of others stopping killing as well, welcoming it. They generate the intention that they personally will stop…, up to wrong view. They stop wrong view, inspire others to stop wrong view, speak in praise of stopping wrong view, and speak in praise of others stopping wrong view as well, welcoming it. They do not grasp any dharma as an absolute, even the state of a worthy one, the state of a pratyekabuddha, or the state of a buddha, let alone anything other than those. In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate the perfection of morality.”

“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of patience?”

“Subhūti, here patience arises in bodhisattva great beings standing in the perfection of wisdom in a natural order. It occurs to them to think, ‘Here no dharma at all is produced or ceases, or is born or dies, or is abused, or humiliated, or chopped, or cut, or struck, or obstructed.’ From the first production of the thought up until seated at the site of awakening, even if all beings were to come up to them and abuse or humiliate, or strike, chop, or pierce them with a stone, a stick, a weapon, or a tool used as a weapon, still it would occur to them to think, ‘Ah! No dharma at all that is being abused, or humiliated, or chopped, or cut to pieces, or struck is apprehended in the true dharmic nature of dharmas.’ In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate the perfection of patience.”

“Lord, how do a bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of perseverance?”

“Subhūti, here bodhisattva great beings standing in the perfection of wisdom with skillful means stand on the legs of miraculous powers and work at physical and mental perseverance. They go to one world system, go to a hundred world systems, go to a hundred thousand one hundred million billion world systems and teach the Dharma to beings. They establish them in the perfection of giving; connect this in the same way with each, up to they establish them in the perfection of wisdom; they establish them in the dharmas on the side of awakening; they establish them in the result of stream enterer; connect this in the same way with each, up to they establish them in a pratyekabuddha’s awakening; and they establish them in unsurpassed, perfect, complete awakening. They establish them such that one way or the other they do not establish them in the compounded element and do not establish them in the uncompounded element. In that way, Subhūti, the bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of perseverance.”

“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of concentration?”

“Subhūti, with the exception of the meditative stabilization of a tathāgata, here bodhisattva great beings standing in the perfection of wisdom become absorbed in and emerge from all the śrāvaka meditative stabilizations or pratyekabuddha meditative stabilizations or any other meditative stabilizations, as many as there may be. Standing in those meditative stabilizations they become absorbed in and emerge from the eight deliverances in conforming order and nonconforming order. What are the eight? With form they see form. This is the first deliverance. With the perception of no form inside they see form outside. This is the second deliverance. Having directly experienced the pleasant deliverance with the body, they perfectly accomplish and dwell in it. This is the third deliverance. Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space. This is the fourth deliverance. Totally transcending the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness. This is the fifth deliverance. Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all. This is the sixth deliverance. Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception. This is the seventh deliverance. Totally transcending the station of neither perception nor nonperception, they perfectly accomplish and dwell in the cessation of perception and feeling. This is the eighth deliverance. They become absorbed in and emerge from these eight deliverances in conforming order and nonconforming order.

“They also become absorbed in and emerge from the nine serial absorptions in conforming order and nonconforming order. What are the nine? Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. Connect this in the same way with each, up to they perfectly accomplish and dwell in the fourth concentration, and totally transcending the station of neither perception nor nonperception, they perfectly accomplish and dwell in the cessation of perception and feeling. They become absorbed in and emerge from those nine serial absorptions in conforming order and nonconforming order.

“Having thus made a classification of those eight deliverances and nine attainments of successive stations, they become absorbed in the siṃha­vijṛmbhita meditative stabilization. And what, Subhūti, is the bodhisattva great beings’ siṃha­vijṛmbhita meditative stabilization? Here, Subhūti, bodhisattva great beings detached from sense pleasures, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment, up to perfectly accomplish and dwell in the cessation of feeling and perception. Having emerged from the cessation absorption, they perfectly accomplish and dwell in the station of neither perception nor nonperception. Having emerged from the station of neither perception nor nonperception, they perfectly accomplish and dwell in…, up to the first concentration.

“Having thus given a breakdown of the siṃha­vijṛmbhita meditative stabilization, they become absorbed in the viṣkandaka meditative stabilization. And what is the bodhisattva great beings’ viṣkandaka meditative stabilization? Here, Subhūti, bodhisattva great beings detached from sense pleasures, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment; and, having emerged from the first concentration…, connect this in the same way with each, up to they perfectly accomplish and dwell in the station of neither perception nor nonperception. Having emerged from the station of neither perception nor nonperception, they become absorbed in the cessation of feelings and discriminations. Having emerged from the cessation absorption, they become absorbed in the second concentration. Having emerged from the second concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the third concentration. Having emerged from the third concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the fourth concentration. Having emerged from the fourth concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of endless space absorption. Having emerged from the station of endless space absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of endless consciousness absorption. Having emerged from the station of endless consciousness absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of nothing-at-all absorption. Having emerged from the station of nothing-at-all absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of neither perception nor nonperception absorption. Having emerged from the station of neither perception nor nonperception absorption, they become absorbed in the cessation absorption. Having emerged from that, they fall into an uncollected state of mind, and from that uncollected state of mind, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of neither perception nor nonperception absorption. Having emerged from the station of neither perception nor nonperception absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of nothing-at-all absorption. Having emerged from the station of nothing-at-all absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of endless consciousness absorption. Having emerged from the station of endless consciousness absorption, they fall into an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of endless space absorption. Having emerged from the station of endless space absorption, they fall into an uncollected state of mind. From that uncollected state of mind, they become absorbed in the fourth concentration. Having emerged from the fourth concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the third concentration. Having emerged from the third concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the second concentration. Having emerged from the second concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the first concentration. Having emerged from the first concentration, they abide in an uncollected state of mind.

“Having stood in this viṣkandaka meditative stabilization, they reach the sameness of all dharmas. In that way, Subhūti, the bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of concentration.”