The perfect knowledge is defined
By boundless eloquence and such.

The perfect understandings, yet to be explained, are characterised by being unceasing.

Through great love one accomplishes
The benefit of sentient beings. (6.211)

The characteristic feature of great love is to be of benefit.

Through great compassion one protects
Those suffering. …

The characteristic feature of great compassion is to save beings who are suffering.

… Rejoicing is
To feel delight. …

The characteristic feature of rejoicing is to feel delight.

… Non-prejudice
Defines impartiality. (6.212)

The characteristic feature of impartiality is to be free from attachment, aversion and so forth.

The eighteen special qualities
Unique to Buddha cannot from
The Teacher be erased; they are
Defined as irremovable. (6.213)

The Buddha has eighteen unique qualities:

Subhūti, from the moment the Tathāgata fully realises the most supreme perfect and complete awakening and up until his final nirvana, the Tathāgata does not (1) make mistakes, (2) rash utterances, (3) forget things, or (4) lose his mental composure. (5) He does not harbour discriminating ideas, but (6) his equanimity is not indifference. (7) He does not lose his dedication, (8) diligence, (9) awareness, (10) concentration, (11) intelligence, or (12) freedom. (13) All his physical activities are preceded by wisdom and followed through with wisdom. (14) All his verbal activities are preceded by wisdom and followed through with wisdom. (15) All his mental activities are preceded by wisdom and followed through with wisdom. (16) His vision of wisdom has unimpeded access to the past, (17) the future and (18) the present.¹

The characteristic feature of these eighteen unique qualities of the Buddha is that they are irremovable; since he does not make mistakes and so forth, there is no way that one can find any fault with him.

An explanation of these can be found in the noble Questions of Dharaṇīśvara Sutra:

Furthermore, O son of good family, the Tathāgata is without physical errors that can reasonably be criticised, whether by fools or the wise. How so? The illustrious buddhas have no physical errors. When looking ahead and all around, when bending and extending as he walks, in wearing the upper, lower and outer robe, and when holding the alms bowl, he carries himself with grace during the four activities. When entering and leaving cities, towns and villages his feet do not touch the ground, but thousand-spoked wheels appear and sweet-smelling lotuses spring forth, upon which the Tathāgata steps. Any beings born as animals which happen to step in the Tathāgata’s footprint, will experience bliss for seven days, and when they die be reborn among the gods. Although the robes are not in contact with even four inches of the Tathāgata’s body, even a howling wind cannot ruffle it. The radiance of his body reaches down to the beings of the Incessant hell, filling them with bliss. Thus it is said that the Tathāgata has no physical fault.

The Tathāgata is without verbal errors that can reasonably be criticised, whether by fools or the wise. How so? Son of good family. The Tathāgata speaks timely, speaks when appropriate, speaks authentically, and acts in accordance with his words. His expressions are well formulated. His words are pleasing to all beings. What he says is not repetitive. His words are elegant in expression and meaning. Each moment of his speech is satisfying to all beings. Thus it is said that the Tathāgata is without verbal error.

The Tathāgata is without mental errors that can reasonably be criticised, whether by fools or the wise. How so? He does not stray from his equipoise but carries out all buddha-activities without needing to focus his attention on them, and sees everything with his unimpeded wisdom. Thus it is said that the Tathāgata is without mental error. And just as he is without mental faults, so he teaches sentient beings the Dharma to remove every fault. This is the fifteenth tathāgata-activity of the Tathāgata.²

This is the first unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not make any rash utterances that can be censured by Māra, Māra’s divine entourage, or tīrthikas. How so? The Tathāgata does not make any rash utterances himself or as a reply. Why? The Tathāgata is without attachment and aversion. Even if honoured by all sentient beings he does not think highly of himself. Even if he is not honoured by any sentient beings he does not feel disheartened. The Tathāgata does not utter any sounds of regret whether his work is laborious or does not go as intended. The Tathāgata is not in conflict with anyone in the world and does not therefore make any rash utterances. The Tathāgata is in a state free from the afflictions, feels no ownership, does not hold on, does not grasp, but is free from all entanglements. Thus the Tathāgata is without rash utterances. And just as he is without rash utterances, so he teaches sentient beings the Dharma to avoid all rash utterances. This is the sixteenth tathāgata-activity of the Tathāgata.³

This is the second unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata is not unmindful in a way that makes him unclear about anything at all. How so? The Tathāgata is not absent-minded in his meditative absorptions, liberations, concentrations, or states of equilibrium. The Tathāgata observes the mental activity and distractions of all sentient beings, and is not inattentive in teaching the Dharma that is suitable to each of them. The Tathāgata is not inattentive about the science of terms, sense, etymology and eloquence. The Tathāgata is never unmindful of the unimpeded wisdom that sees the things of the past, present and future. And just as the Tathāgata is never unmindful, he teaches sentient beings the Dharma so that they may never be unmindful. This is the seventeenth tathāgata-activity of the Tathāgata.⁴

This is the third unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not lose is mental composure. Whether walking and so forth, he always remains in a most profound state of concentrated equipoise, an untainted meditative absorption. Except with the Tathāgata’s blessing, there is no sentient being, whatever form, whether resting in equipoise or not, who is able to observe the mind of the Tathāgata. And just as the Tathāgata does not lose his mental composure, he teaches sentient beings the Dharma that they may always remain mentally composed. This is the eighteenth tathāgata-activity of the Tathāgata.⁵

This is the fourth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not have discriminating ideas that unsettle the mind. How so? Since his domain is as inexhaustible as space, the Tathāgata does not have any discriminating ideas about domains. Since things are by nature selfless, the Tathāgata does not discriminate between sentient beings. Because of the wisdom of inseparability and sameness of the sphere of reality (dharmadhātu), the Tathāgata does not discriminate between buddhas. Since the true reality is freedom from attachment, the Tathāgata does not discriminate between phenomena. The Tathāgata is not biased towards those who uphold moral discipline, upset with those who have a bad character, give benefits to those who provide service, respond with harm to harm-doers, is not reverential towards prospective students,⁶ and does not have contempt for those who follow wrong ways. The Tathāgata remains balanced in relation to all things. Therefore … (and so forth).⁷

This is the fifth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata’s impartiality is not indifference. How so? The Tathāgata’s impartiality is a practice of the path and not a non-practice of the path. Likewise, the Tathāgata’s impartiality is a practice of intelligence and not a non-practice. The Tathāgata’s impartiality is connected with wisdom, it is supramundane, descend to the level of the mundane…. And just as the great impartiality of the Tathāgata is perfect, he teaches the Dharma to beings so that they may perfect such an impartiality. This is the twentieth tathāgata-activity.⁸

This is the sixth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not lose his dedication. What is his dedication? He is dedicated to the ways of virtue. How so? The Tathāgata does not lose his dedication for great love. And likewise does not lose it for great compassion, teaching the Dharma, training beings, helping beings develop, for seclusion, and for helping beings properly undertake awakening. He does not lose his dedication to ensure that the presence of the Three Jewels is not interrupted. The Tathāgata is not driven by dedication; the Tathāgata’s dedication is preceded by wisdom. Therefore … (and so forth).⁹

This is the seventh unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not lose his diligence. The Tathāgata’s diligence is like this: He is diligent in the sense of not being careless towards beings that should be trained, and never tired in the face of students of the Dharma. If the Tathāgata meets someone who is a fit vessel for the Dharma, who does not become weary from listening to the Dharma, the Tathāgata will remain seated teaching the Dharma, without concern for food. Out of concern for sentient beings, even if there is just a single being to trained by the Buddha, the Tathāgata will traverse as many buddhafields as there are grains of sand in the Ganges, never tiring in body, speech, or mind. The Tathāgata diligently applies himself with serenity of mind, and speaks highly of diligence. He eulogises to sentient beings of that diligence which when properly applied by sentient beings leads to the attainment of the liberation of noble ones. … [and so forth].¹⁰

This is the eight unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata never loses his awareness. How so? The Tathāgata is not distracted. O son of good family, the moment the Tathāgata fully realised unsurpassed true and complete awakening, he understood the minds of all beings of the past, present and future, and is never distracted from this. Although the Tathāgata is acutely aware of the activities of sentient beings, he does not have to exert his wisdom for that purpose. The Tathāgata’s awareness of those being established in the three groups, beings’ engagement with the powers, how beings are motivated and the activities of beings, never wanes. The Tathāgata does not need to recollect, consider, or contemplate when teaching sentient beings the Dharma. His teachings never decline. Why? The Tathāgata never loses his awareness. And just as his own … [and so forth].¹¹

This is the ninth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not lose his concentration. In the concentration of the Tathāgata all phenomena are equal, they are not unequal, they are just as they are. How is it that the Tathāgata does not lose his concentration? Whatever reality is like, that is what his concentration is like. Whatever his concentration is like, that is what the Tathāgata is like. Hence it is said that he is established in equilibrium. And not being within any of the three realms, there is no deterioration. Hence it is said that the Tathāgata does not lose his concentration. The Tathāgata teaches the Dharma so that all beings may achieve concentration. … [and so forth].¹²

This is the tenth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata does not lose his intelligence. How is his intelligence? His understanding of all phenomena does not depend on someone else. He knows how to teach things to other beings and individuals. Being expert in the sciences, he knows how use language. He knows how to teach so that a single phrase can apply throughout a hundred thousand aeons. His is a knowledge that can eliminate all doubts. It is a knowledge that is not attached to anything. It is knowledge of how to teach to lead someone to the three vehicles. It is a knowledge that completely understands the eighty-four thousand ways of beings’ minds. It is a knowledge of how to teach that which is suitable among the of eighty-four thousand types of teachings. The intelligence of the Tathāgata is taught to be boundless, endless, inexhaustible and immeasurable. Just as it does not deteriorate for the Tathāgata, he teaches the Dharma so that all beings may have inexhaustible intelligence. This is the twenty-fifth tathāgata-activity of the Tathāgata.¹³

This is the eleventh unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata’s liberation is never lost. Liberation refers to the liberation of the hearers which is to follow the word; the liberation of the solitary buddhas which is to understand conditions; and the liberation of the buddhas, a liberation through a complete release from all attachment and clinging – unhampered by the past, not continuing into the future and not remaining in the present. It is freedom from thinking in terms of the duality of eye and form. It is freedom from thinking in terms of the duality of ear and so forth, up to and including mind and mental phenomena; being liberated from basing oneself on grasping and clinging. It is knowledge of the natural luminosity of the mind, and that is why it is said that the understanding that takes place within a single moment of mind can lead to the full realisation of unsurpassed true and complete awakening. … [and so forth].¹⁴

This is the twelfth unique quality of the Buddha.

Furthermore, O son of good family, all his physical activities are preceded by wisdom and followed through with wisdom. Carrying out certain physical activities the Tathāgata trains beings through his gaze. He trains beings by speaking, remaining silent, eating, religious practices and characteristics. …[and so forth]. There is nothing that the illustrious buddhas do that cannot serve to train beings. … [and so forth].¹⁵

This is the thirteenth unique quality of the Buddha.

Furthermore, O son of good family, all the Tathāgata’s verbal activities are preceded by wisdom and followed through with wisdom. How so? The Dharma the Tathāgata teaches brings results, his predictions accurate, his statements well-formulated. The speech of the Tathāgata is comprehensive, instructive, not haughty, not base, not evasive, not stuttering, … [and so forth]. It is as immeasurable as space. It is endowed with the best of all qualities. [Up to this point, the sixty features of melodic voice are enumerated.] O son of good family, such is the voice of the Tathāgata. … [and so forth].¹⁶

This is the fourteenth unique quality of the Buddha.

Furthermore, O son of good family, all the Tathāgata’s mental activities are preceded by wisdom and followed through with wisdom. How so? The Tathāgata does not express himself through mind, through intellect, or through consciousness. He is powered by wisdom, governed by wisdom. The wisdom of the Tathāgata can engage with the minds of all sentient beings. … [and so forth]. It is engaged with all phenomena. It has cultivated the steps of the path. Does not rely on others concerning any meditative concentration. It beyond objectification. It is free from causality. It is removed from the three realms. It is free from all demonic influences. […] It is indivisible from the sphere of reality (dharmadhātu). This is how the Tathāgata’s mental activity is preceded by wisdom. This is the twenty-ninth tathāgata-activity of the Tathāgata.¹⁷

This is the fifteenth unique Buddha quality.

Furthermore, his vision of wisdom has unimpeded access to the past. No matter how many buddha-fields have appeared and disappeared in the past, he can enumerate them all. He knows each and every blade of grass, bush, herb and tree. No matter how many communities of beings considered sentient there were; no matter how many buddhas appeared; no matter how many teachings each of these buddhas gave; no matter how many were trained in the Hearer Vehicle; and no matter how many were trained in the Greater Vehicle; he knows them all. … [and so forth]. He knows their minds. He is able to recount, through direct perception and inference, which mental states happened prior to which. That the Tathāgata employs his flow of thoughts to the past is perceived.¹⁸ With such wisdom the Tathāgata repeatedly teaches the Dharma to sentient beings. … [and so forth].¹⁹

This is the sixteenth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata’s vision of wisdom has unimpeded access to the future. The Tathāgata knows each and every sentient being, dharma and field that will appear and disappear in the future. … [and so forth]. Without future states of mind being being concealed, he teaches sentient beings the Dharma by looking to the future.²⁰

This is the seventeenth unique quality of the Buddha.

Furthermore, O son of good family, the Tathāgata’s vision of wisdom has unimpeded and unobstructed access to all that occurs in the present. The Tathāgata can enumerate all present buddha-fields in the ten directions. He knows all present buddhas. He likewise knows all bodhisattvas, all hearers and solitary buddhas, … all entities, and can enumerate every minute particle of the earth element there is. He likewise knows and can enumerate every minute drop of water that fits on the tip of a hair, the fire element of flames that ignite and go out, the wind element that makes forms agile, and the whole space element as if filled up with hair-tips. … He likewise knows the realms where beings are born as denizens of hell and so forth… , and the present realms of divine beings. … [and so forth]. And still, the Tathāgata does not harbour any sense of duality, and teaches sentient beings the Dharma that they may not perceive things dualistically. This is the thirty-second tathāgata-activity of the Tathāgata.²¹

This is the eighteenth unique quality of the Buddha.

Omniscient wisdom is what has
Direct perception as a mark.
The other is of lesser type,
Not as direct perception seen. (6.214)

Whatever the defining marks
Of things compounded and things not,
They’re empty in and of themselves,
Hence voidness of defining marks. (6.215)

This concludes the treatment of the emptiness of defining characteristics.

The present instant does not stay,
The past and future don’t exist;
Because these three cannot be found
They are things unobservable. (6.216)

These unobservables are void
Of any essence of their own;
They neither last nor cease to be –
The emptiness of what’s not seen. (6.217)

The past has ceased, the future has yet to come, the present does not remain, hence all three are non-existent. That they are unobservable, means that the three times cannot be found anywhere. As stated:

As this neither constantly remains nor disappears, the unobservable is empty of the unobservable. How so? Because this is its nature, it is called the emptiness of the unobservable.²²

Since things arise conditionally
They are not real as composites.
That composites are void themselves
Is emptiness of real non-things. (6.218)

A composite emerges from an assembly, and since it arises from causes and conditions the composite has no real existence. It’s nature is not something real, and its emptiness is the emptiness of real non-things.

This concludes the explanation of the elaborate sixteenfold emptiness.

Four further ones shall be mentioned:

In short the term a thing is used
Referring to five aggregates.
As these are empty of themselves,
This is the emptiness of things. (6.219)

Existent thing refers to the five aggregates. That things are empty of things, as mentioned above, is the emptiness of things.

And non-thing is, to put it short,
Implying uncompounded things.
That these are empty of non-things,
Is termed the voidness of non-things. (6.220)

A non-thing refers to uncompounded phenomena, such as space, nirvana and so forth. That non-things are empty of non-things, is the emptiness of non-things.