“Moreover, Subhūti, when bodhisattva great beings practice the perfection of ethical discipline, commencing from the time when they first begin to set their mind on enlightenment, they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of ethical discipline while increasing their roots of virtuous action. Practicing the perfection of ethical discipline, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of ethical discipline in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their ethical discipline, such that they would enjoy in cyclic existence.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of tolerance, commencing from the time when they first begin to set their mind on enlightenment, they cultivate tolerance through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of tolerance while increasing their roots of virtuous action. Practicing the perfection of tolerance, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of tolerance in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their tolerance, such that they would enjoy in cyclic existence.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of perseverance, commencing from the time when they first begin to set their mind on enlightenment, they undertake perseverance through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of perseverance while increasing their roots of virtuous action. Practicing the perfection of perseverance, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of perseverance in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their perseverance, such that they would enjoy in cyclic existence.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of meditative concentration, commencing from the time when they first begin to set their mind on enlightenment, they are absorbed in meditative concentration through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of meditative concentration while increasing their roots of virtuous action. Practicing the perfection of meditative concentration, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of meditative concentration in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their meditative concentration, such that they would enjoy in cyclic existence.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, commencing from the time when they first begin to set their mind on enlightenment, they cultivate wisdom through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of wisdom while increasing their roots of virtuous action. Practicing the perfection of wisdom, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of wisdom in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their wisdom, such that they would enjoy in cyclic existence.”