The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 21: Subhūti
Toh 10
Degé Kangyur, vol. 29 (shes phyin, ka), folios 1.a–300.a; vol. 30 (shes phyin, kha), folios 1.a–304.a; vol. 31 (shes phyin, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 21: Subhūti
Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”
“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked—‘What is a bodhisattva?’—they are called bodhisattvas because awakening is itself their state of being.357 And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.
“Of which dharmas do they know the aspects? They know the aspects of form but they do not settle down on them, and they know the aspects of feeling, perception, volitional factors, and consciousness but they do not settle down on them. Similarly, they know the aspects of the constituents, sense fields, dependent originations, and thirty-seven dharmas on the side of awakening but they do not settle down on them. They know the powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha but they do not settle down on them.”
“Venerable Śāriputra,” replied Subhūti, “whatever the attributes, tokens, and signs on account of which dharmas are formulated358—that is to say, the attributes, tokens, and signs on account of which they are formulated as compounded and uncompounded dharmas, or as forms, sounds, smells, tastes, [F.228.a] feelings, or dharmas, or as inner and outer dharmas—those are called the aspects of dharmas.
“Venerable Śāriputra, in regard to what you asked—‘What is the perfection of wisdom?’—Venerable Śāriputra, that which is called perfection of wisdom has gone far off, hence it is called wisdom gone to the other side.359
“From what has it gone far off? Venerable Śāriputra, it has gone far off from the aggregates, constituents, sense fields, and dependent origination; it has gone far off from all defilement and all that is riddled with views; and it has gone far off from the six forms of life—therefore it is said it has gone far off. It has gone far off from the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration—therefore it is said it has gone far off. It has gone far off from inner emptiness, up to emptiness that is the nonexistence of an intrinsic nature—therefore it is said it has gone far off. It has gone far off from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path—therefore it is said it has gone far off. It has gone far off from the powers, fearlessnesses, detailed and thorough knowledges, and the eighteen distinct attributes of a buddha—therefore it is said it has gone far off, up to it has gone far off from the knowledge of all aspects, therefore it is said it has gone far off. Venerable Śāriputra, because of this one of many explanations, it is said that this perfection of wisdom [F.228.b] has gone far off.
“Venerable Śāriputra, in regard to what you asked—‘What is it to investigate?’—Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not investigate ‘form is permanent’ or ‘impermanent,’ do not investigate ‘form is happiness’ or ‘suffering,’ do not investigate ‘form is self’ or ‘no self,’ do not investigate ‘form is calm’ or ‘not calm,’ do not investigate ‘form is empty’ or ‘not empty,’ do not investigate ‘form has a sign’ or ‘is signless,’ do not investigate ‘form is wished for’ or ‘is wishless,’ and do not investigate ‘form is isolated’ or ‘not isolated.’ Similarly, they do not investigate ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is permanent’ or ‘impermanent,’ they do not investigate ‘consciousness is happiness’ or ‘suffering,’ do not investigate ‘consciousness is self’ or ‘no self,’ do not investigate ‘consciousness is calm’ or ‘not calm,’ do not investigate ‘consciousness is empty’ or ‘not empty,’ do not investigate ‘consciousness has a sign,’ or ‘is signless,’ do not investigate ‘consciousness is wished for’ or ‘is wishless,’ and do not investigate ‘consciousness is isolated’ or ‘not isolated.’
“Similarly, they do not investigate ‘the perfection of giving . . . ,’ ‘the perfection of morality . . . ,’ ‘the perfection of patience . . . ,’ ‘the perfection of perseverance . . . ,’ ‘the perfection of concentration . . . ,’ and ‘the perfection of wisdom is permanent’ [F.229.a] or ‘impermanent.’ Similarly, connect this with they do not investigate ‘the perfection of wisdom is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’
“Similarly, they do not investigate ‘inner emptiness is permanent’ or ‘impermanent.’ Similarly, connect this with each, up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is permanent’ or ‘impermanent,’ up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is empty’ or ‘not empty,’ up to they do not investigate ‘it is isolated’ or ‘not isolated.’
“Similarly, they do not investigate ‘the applications of mindfulness are permanent’ or ‘impermanent.’ Connect this in the same way with each, up to they do not investigate ‘the right efforts . . . ,’ ‘the legs of miraculous power . . . ,’ ‘the faculties . . . ,’ ‘the powers . . . ,’ ‘the limbs of awakening . . . ,’ ‘the eightfold noble path . . . ,’ ‘the ten powers . . . ,’ ‘the four fearlessnesses . . . ,’ ‘the four detailed and thorough knowledges . . . ,’ ‘the eighteen distinct attributes of a buddha . . . ,’ ‘all the meditative stabilizations . . . ,’ ‘all the dhāraṇī gateways . . . ,’ or ‘the knowledge of all aspects is permanent’ or ‘impermanent,’ ‘is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’ [F.229.b]
“Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that.”
Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Lord, it is because the nonproduction of form is not form; the nonproduction of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness; and similarly, the nonproduction of the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . all the emptinesses . . . the dharmas on the side of awakening . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the eighteen distinct attributes of a buddha . . . and the knowledge of all aspects is not the knowledge of all aspects’?”
“Venerable Śāriputra,” replied Subhūti, “form is empty of form. Venerable Śāriputra, the emptiness of form is not form and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of form is not form.
“Venerable Śāriputra, feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness. Venerable Śāriputra, the emptiness of consciousness is not consciousness and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of consciousness is not consciousness.
“Venerable Śāriputra, the perfection of giving is empty of the perfection of giving. Venerable Śāriputra, the emptiness of the perfection of giving is not the perfection of giving and is not production. Similarly, [F.230.a] Venerable Śāriputra, the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom is empty of the perfection of wisdom. The emptiness of the perfection of wisdom is not the perfection of wisdom and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the perfection of wisdom is not the perfection of wisdom.
“Venerable Śāriputra, inner emptiness is empty of inner emptiness. Venerable Śāriputra, the emptiness of inner emptiness is not inner emptiness and is not production, up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature. The emptiness of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature, and it is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature.
“Venerable Śāriputra, the applications of mindfulness are empty of the applications of mindfulness. The emptiness of the applications of mindfulness is not the applications of mindfulness and is not production. Similarly, Venerable Śāriputra, the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . the path . . . the ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the buddhadharmas . . . and the knowledge of all aspects is empty of the knowledge of all aspects. The emptiness of the knowledge of all aspects is not the knowledge of all aspects and is not production. Venerable Śāriputra, because of this one of many explanations, [F.230.b] the nonproduction of the knowledge of all aspects is not the knowledge of all aspects.”
Śāriputra then asked, “Venerable Subhūti, why do you say, ‘It is because a decrease in form is not form; a decrease in feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness; and similarly, a decrease in the constituents . . . the sense fields . . . the dependent originations . . . the emptinesses . . . the dharmas on the side of awakening . . . the perfections . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the buddhadharmas, up to and the knowledge of all aspects is not the knowledge of all aspects’?”
“Venerable Śāriputra,” replied Subhūti, “it is because decrease, form, and not being divided, as well as decrease, feeling, perception, volitional factors, consciousness, and not being divided—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. The constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and the knowledge of all aspects are similar, so decrease, the knowledge of all aspects, and not being divided—all those dharmas [F.231.a] are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
“Venerable Śāriputra, because of this one of many explanations, a decrease in form is not form, and a decrease in feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness. Connect this in the same way with each, up to a decrease in the knowledge of all aspects is not the knowledge of all aspects.”
Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Anything called form is counted as not two. Similarly, anything called feeling, perception, volitional factors, or consciousness is counted as not two, up to anything called the knowledge of all aspects is counted as not two’?”
“Venerable Śāriputra,” replied Subhūti, “it is because nonproduction is not one thing and form another; nonproduction itself is form, and form itself is nonproduction. It is because nonproduction is not one thing and feeling . . . perception . . . volitional factors . . . and consciousness another; nonproduction itself is consciousness, and consciousness itself is nonproduction.
“Venerable Śāriputra, because of this one of many explanations, anything called form is counted as not two, and anything called feeling, perception, volitional factors, or consciousness is counted as not two—similarly with the constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, [F.231.b] all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.
“Venerable Śāriputra, it is because nonproduction is not one thing and the knowledge of all aspects another; nonproduction itself is the knowledge of all aspects, and the knowledge of all aspects itself is nonproduction. Venerable Śāriputra, because of this one of many explanations, anything called the knowledge of all aspects is counted as not two.”
Then venerable Subhūti said to the Lord, “Lord, when bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that, because of absolute purity they then view the nonproduction of form; because of absolute purity they view the nonproduction of feeling, perception, volitional factors, and consciousness; because of absolute purity they view the nonproduction of a self; and because of absolute purity they view the nonproduction of a being, a living being, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees. Similarly, because of absolute purity they view the nonproduction of the constituents, sense fields, and dependent origination; because of absolute purity they view the nonproduction of the perfection of giving; and similarly, because of absolute purity they view the nonproduction of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; [F.232.a] because of absolute purity they view the nonproduction of inner emptiness, up to because of absolute purity they view the nonproduction of the emptiness that is the nonexistence of an intrinsic nature; because of absolute purity they view the nonproduction of the applications of mindfulness; and because of absolute purity they view the nonproduction of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, dhāraṇīs, meditative stabilization gateways, eighteen distinct attributes of a buddha, and the knowledge of all aspects. Because of absolute purity they view the nonproduction of an ordinary person; because of absolute purity they view the nonproduction of the dharmas of an ordinary person; because of absolute purity they view the nonproduction of a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha; and they view the nonproduction of the buddha dharmas.”
Śāriputra then said, “According to the way I understand the meaning of what venerable Subhūti has said, form is a nonproduction; feeling, perception, volitional factors, and consciousness are a nonproduction; the constituents are a nonproduction, the sense fields are a nonproduction, and dependent origination is a nonproduction; the perfections [F.232.b] are a nonproduction; all the emptinesses are a nonproduction; the thirty-seven dharmas on the side of awakening are a nonproduction; the meditative stabilizations and dhāraṇī gateways are a nonproduction; the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are a nonproduction; the knowledge of all aspects is a nonproduction; an ordinary person is a nonproduction and the dharmas of an ordinary person are a nonproduction; a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha are a nonproduction; and the buddha dharmas are a nonproduction.
“Venerable Subhūti, if form is a nonproduction, up to the buddha dharmas are a nonproduction, then, Venerable Subhūti, will śrāvakas not have already gained śrāvaka awakening, and similarly, ordinary persons not have already gained . . . up to pratyekabuddha awakening as well?360 Similarly, will bodhisattvas not have already gained the knowledge of all aspects, will the five forms of life not also be undifferentiable, and will bodhisattva great beings not have already gained the five awakenings?361 Venerable Subhūti, if all dharmas are a nonproduction, why would stream enterers cultivate the path in order to eliminate the three fetters; once-returners cultivate the path in order to weaken greed, hatred, and confusion; non-returners cultivate the path in order to eliminate the five fetters that are associated with the lower realms; [F.233.a] worthy ones cultivate the path in order to eliminate the five fetters that are associated with the upper realms; and those in the Pratyekabuddha Vehicle cultivate the path in order to reach their own awakening? Why do bodhisattva great beings undertake the difficult practices for the sake of beings and experience those sufferings, whatever they may be; why has a tathāgata, worthy one, perfectly complete buddha fully awakened to unsurpassed, perfect, complete awakening; and why has a tathāgata turned the wheel of the Dharma?”
Subhūti replied, “Venerable Śāriputra, I do not accept362 that an unproduced dharma has an attainment, or a clear realization. I do not accept that which is unproduced becomes a stream enterer. I do not accept that which is unproduced has the result of stream enterer. I do not accept that which is unproduced becomes a once-returner and has the result of once-returner, a non-returner and result of non-returner, the state of a worthy one and the result of the state of a worthy one, or a pratyekabuddha’s awakening and a pratyekabuddha.
“Venerable Śāriputra, I do not accept that bodhisattvas are undertaking difficult practices, or that bodhisattva great beings practice with the idea of difficulty. And why? Because it is not possible, Venerable Śāriputra, for bodhisattva great beings who entertain the idea of difficulty to work for the welfare of infinite, countless beings. Rather, Venerable Śāriputra, by generating the perception they are a father, generating the perception they are a mother, generating the perception they are a son, generating the perception they are ‘me,’ they can work for the welfare of infinite, countless beings. Venerable Śāriputra, bodhisattva great beings must produce this thought: [F.233.b] ‘Just as we say “self” again and again but it does not exist and cannot be apprehended as anyone at all in any way at all, we must produce that thought in just such a way about all inner and outer dharmas as well.’ If they produce such an idea, then the idea of difficulty does not arise. And why? Because bodhisattva great beings do not appropriate363 and do not apprehend any dharma as anything at all in any way at all.
“Venerable Śāriputra, in the absence of production I do not accept that there is the state of a tathāgata and unsurpassed, perfect, complete awakening, and I do not accept a turning of the wheel of the Dharma.
“I do not accept that an unproduced dharma attains an unproduced attainment.”
“Well then, Venerable Subhūti, does an unproduced dharma attain a produced attainment, or does a produced dharma attain an unproduced attainment?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, I do not accept that a produced dharma attains an unproduced attainment, nor do I accept that an unproduced dharma attains a produced attainment.”
“Venerable Subhūti, is there then no attainment and is there no clear realization?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, there is an attainment and there is a clear realization, but not in a dual way. Venerable Śāriputra, attainment and clear realization are labeled by ordinary convention. A stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha, or bodhisattva—even a buddha—is labeled by ordinary convention. Ultimately there is no attainment and there is no clear realization, there is no [F.234.a] stream enterer, there is no once-returner, there is no non-returner, there is no worthy one, there is no pratyekabuddha, there is no bodhisattva, and there is not even a buddha.”
“Venerable Subhūti, is the unproduced similar to an attainment and a clear realization that, as ordinary convention, is formless, cannot be pointed out, does not obstruct, and has only one mark—that is, no mark?” asked Śāriputra.
“Exactly so, Venerable Śāriputra, exactly so,” Subhūti replied. “Because of this one of many explanations, neither is production produced nor is nonproduction produced.”
“Venerable Subhūti, are you confident in your readiness to say again and again that ‘dharmas are unproduced’? Are you also confident in your readiness to say there is no production of unproduced dharmas?” asked Śāriputra.
Subhūti replied, “In regard to what you have said, Venerable Śāriputra—‘Are you confident in your readiness to say again and again that “dharmas are unproduced”?’—I have no confident readiness to say again and again that dharmas are unproduced. I have no confident readiness to say there is no production of unproduced dharmas. And why? Because, Venerable Śāriputra, an unproduced dharma, nonproduction, confident readiness, saying something, and a state of production—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.”
“Venerable Subhūti, is there no production of saying, is there also no production of confident readiness, and is there also no production of a dharma? Are those dharmas that are the point of departure for what has to be said [F.234.b] also not produced?” asked Śāriputra.
“Exactly so, Venerable Śāriputra,” replied Subhūti. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma. Those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. And why? Because there is no production of form, and there is no production of feeling, perception, volitional factors, or consciousness. Similarly, there is no production of the constituents, the sense fields, or dependent originations; of the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; up to there is no production of the knowledge of all aspects.”
“Exactly so, Venerable Subhūti,” agreed Śāriputra. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. There is no production of the aggregates, the constituents, sense fields, dependent origination, the perfections, the dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. Connect this in the same way with there is no production of . . . up to the knowledge of all aspects. Since this is the case the five forms of life are differentiable as ordinary conventions, but not ultimately.” [F.235.a]
“Exactly so, Venerable Śāriputra, exactly so,” agreed Subhūti. “Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions, similarly the five forms of life too are differentiable as ordinary conventions, but not ultimately. And why? Venerable Śāriputra, it is because ultimately there is no maturation of karma, there is no production, there is no cessation, there is no defilement, and there is no purification.”
“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, I do not accept that an unproduced dharma is produced, nor do I accept that a produced dharma is produced.”
“Venerable Subhūti, what unproduced dharma do you not accept is produced?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, I do not accept that unproduced form is produced; I do not accept that unproduced feeling, perception, volitional factors, and consciousness are produced; and similarly with the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha. I do not accept that unproduced awakening is attained; I do not accept that it is clearly realized.”
Subhūti replied, “Venerable Śāriputra, I do not accept that a produced form empty of an intrinsic nature is produced. Venerable Śāriputra, I do not accept [F.235.b] that a produced feeling, perception, volitional factors, or consciousness empty of an intrinsic nature is produced. Venerable Śāriputra, connect this in the same way with I do not accept . . . , up to a produced awakening empty of an intrinsic nature is produced.”
“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?”364 asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, the unproduced is not produced, and the produced is not produced either. And why? Venerable Śāriputra, it is because both produced and unproduced dharmas are neither conjoined nor disjoined because there is no production. And why? Venerable Śāriputra, it is because there is no production of form; there is no production of feeling, perception, volitional factors, or consciousness; and similarly, there is no production of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the ten powers, the four fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. Connect this in the same way with physical volitional factors, verbal volitional factors, or mental volitional factors, up to there is no production of the knowledge of all aspects.
“Venerable Śāriputra, because of this one of many explanations, there is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced.”
Śāriputra then declared, “Venerable Subhūti should be placed highest among Dharma teachers. And why? Because he escapes right from whatever it is he is asked about.” [F.236.a]
Subhūti replied, “It is because all dharmas have no fixed position.”365
“Venerable Subhūti, in what way do all dharmas have no fixed position?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without366 both. Venerable Śāriputra, feeling . . . perception . . . volitional factors . . . and consciousness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, the eyes are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, a form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, the perfection of giving is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, similarly the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom [F.236.b] is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, inner emptiness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, . . . up to the emptiness that is the nonexistence of an intrinsic nature is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, the applications of mindfulness are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, similarly the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
“Venerable Śāriputra, the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.
“Venerable Śāriputra, because of this one of many explanations, all dharmas have no fixed position because they are empty of a basic nature.
“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections should purify form; should purify feeling, perception, volitional factors, and [F.237.a] consciousness; should purify the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the meditative stabilizations, the dhāraṇīs, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; up to should purify the knowledge of all aspects.”
“Venerable Subhūti how do bodhisattva great beings practicing the six perfections purify the awakening path?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, there is an ordinary perfection of giving and there is an extraordinary perfection of giving. Similarly, there is an ordinary perfection of morality . . . perfection of patience . . . perfection of perseverance . . . perfection of concentration . . . and perfection of wisdom and there is an extraordinary perfection of wisdom.”
“Venerable Subhūti, what is an ordinary perfection of giving and what is an extraordinary one?” asked Śāriputra.
“Venerable Śāriputra,” replied Subhūti, “here bodhisattva great beings become givers, great philanthropists, and give food to those leading a secluded religious life, to brahmins, to the pitiful, to the destitute, to travelers, and to those who are begging for food. They give drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, flowers to those who want flowers, flower garlands to those who want flower garlands, incense to those [F.237.b] who want incense, creams to those who want creams, homes to those who want a home, seats and beds to those who want seats and beds, tools to those who want tools, medicine to those who want medicine, up to whatever human requirements are appropriate—a son to those who want a son; a daughter to those who want a daughter; a wife to those who want a wife; a kingdom to those who want a kingdom; their head to those who want a head; their eyes to those who want eyes; a major or minor part of their body to those who want a major or minor part of the body; and their flesh, blood, and marrow to those who want flesh, blood, and marrow. They give all that away with a fixed position, thinking, ‘I am giving, they are receiving, this is charity, that is stinginess, I am a philanthropist, I am giving all my possessions away, I am doing what the buddhas said to do, I am practicing the perfection of giving.’ Having given those gifts by way of apprehending something, they make them into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, thinking, ‘Through the result of this charity of mine may those beings be happy in this life and may they, without appropriating anything, enter into complete nirvāṇa.’
“They give those gifts attached to the three attachments. To which three? To the idea of self, the idea of other, and the idea of giving. Attached to those three attachments they give those gifts.
“That is called the ordinary perfection of giving. And why is it called the ordinary perfection of giving? [F.238.a] Because it does not move from the ordinary, does not transcend the ordinary, and does not pass beyond the ordinary. Because of this it is called the ordinary perfection of giving.
“What is an extraordinary perfection of giving? It is the purity of the three spheres. And what is the purity of the three spheres? Venerable Śāriputra, here bodhisattva great beings giving gifts do not apprehend a self, do not apprehend a recipient, do not apprehend giving, and do not delight in its maturation. That, Venerable Śāriputra, is the bodhisattva great beings’ purity of the three spheres.
“Furthermore, Venerable Śāriputra, here bodhisattva great beings giving gifts give away gifts to all beings but without apprehending all beings, without apprehending a self, and without apprehending a gift; they dedicate it to unsurpassed, perfect, complete awakening but without apprehending even awakening. That, Venerable Śāriputra, is called the extraordinary perfection of giving. And why is it called the extraordinary perfection of giving? Because it moves from the ordinary, transcends the ordinary, and passes beyond the ordinary. Because of this it is called the extraordinary perfection of giving.
“The perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration are similar to that. [B18]
“Venerable Śāriputra, there is also an ordinary perfection of wisdom and there is also an extraordinary one.
“What is the ordinary perfection of wisdom? [F.238.b] Venerable Śāriputra, here bodhisattva great beings with a fixed position apprehending ‘I have curbed miserly thoughts’ give gifts fixed on the ideas of self, beings, and giving, giving away all their possessions—inner and outer things, owned and unowned—whatever they may be.
“Firm in the good qualities of the ascetic, with a fixed position apprehending body, speech, and mind, and with a fixed view of self, a fixed view of beings, and a fixed view of the wholesome, they devote themselves to morality and the ten wholesome actions. Having made those moralities into something shared in common by all beings, with an apprehension of awakening they dedicate them to awakening by way of apprehending something.
“With a fixed view of praising self and disparaging others, self and beings, and patience, they put up with all the nasty things beings do, and, having made those wholesome roots into something shared in common by all beings, dedicate them, by way of apprehending something, to unsurpassed, perfect, complete awakening.
“Apprehending a body, apprehending a collection of merit, apprehending a collection of knowledge, apprehending self, apprehending beings, and apprehending awakening, they make a vigorous attempt, and on account of that they falsely project that they are making a vigorous attempt.
“They meditate on love, compassion, joy, and equanimity; become absorbed in and emerge from the concentrations, clairvoyances, concentrations, and absorptions; and on account of relishing them [F.239.a] falsely project them. With a view that apprehends something, having made those wholesome roots into something shared in common by all beings, they dedicate them to awakening. Those are the ordinary ones.
“Apprehending ‘form is empty’; apprehending ‘feeling, perception, volitional factors, and consciousness are empty’; and similarly, apprehending up to ‘the awakening of a buddha is empty,’ they meditate on emptiness, which is to say, they practice while apprehending those, and having made those wholesome roots into something shared in common by all beings, they dedicate them, again by way of apprehending them, to unsurpassed, perfect, complete awakening. Without skillful means (1) they confess, by way of apprehending them, all wrongdoings; (2) while apprehending, they rejoice in all the merits of self and others; and (3) they request all the buddhas to teach for the welfare of self and others, and having made the three aggregates of merit367 into something shared in common by all beings, they dedicate them without skillful means to the knowledge of all aspects. That is called the ordinary perfection of wisdom.
“What is the extraordinary perfection of wisdom? With wisdom that does not apprehend self, beings, or what is to be given, they purify the perfection of giving for awakening through the purity of the three spheres; without apprehending self, beings, morality, or awakening, they purify the perfection of morality for awakening through the purity of the three spheres; without apprehending self, patience, or awakening, they purify the perfection of patience for awakening through the purity of the three spheres; without apprehending self, body, mind, [F.239.b] perseverance, merit, or knowledge, they purify the perfection of perseverance for awakening through the purity of the three spheres; without apprehending self, beings, concentrations, meditative stabilizations, or absorptions, they purify the perfection of concentration for awakening through the purity of the three spheres; without apprehending all beings, they purify the perfection of wisdom for awakening, and they dedicate all the wholesome roots to unsurpassed, perfect, complete awakening with a dedication free from poison,368 an unsurpassed dedication, a dedication equal to the unequaled, an inconceivable dedication, an incomparable dedication, a dedication that is infinite.
“That is called the extraordinary perfection of wisdom.
“There ordinary, worldly is used in seven different ways:370 on account of them the world is established; the world is the same as them; on account of them there is something given to the world; on account of them [F.240.a] they do not escape the world; they are for the coming into being of the world; and they come into being in the world. Those are called ordinary, worldly.
“What is extraordinary, supramundane? It is used in seven different ways: on account of them the world goes free; they eliminate the world; on account of them a world causes an escape; those that are not the world; the world from which they will escape; those who free from the world; and those who free in the world. Those are called extraordinary, supramudane.371
“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections purify the awakening path.”
“Venerable Subhūti, what is the bodhisattva great beings’ awakening path?” asked Śāriputra.
Subhūti replied, “Venerable Śāriputra, the four applications of mindfulness are the bodhisattva great beings’ awakening path. The four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the emptiness, signless, and wishless gateways to liberation; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; and all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion—those, Venerable Śāriputra, are called the bodhisattva great beings’ awakening path.”
“Venerable Subhūti, for the perfection of what is this the labor?” asked Śāriputra.
Subhūti replied, “This is the labor, Venerable Śāriputra, for the perfection of wisdom. And why? Because, Venerable Śāriputra, the perfection of wisdom is the one that gives birth to śrāvaka dharmas, [F.240.b] pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, the perfection of wisdom incorporates and includes śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, having practiced this perfection of wisdom those earlier tathāgatas, worthy ones, perfectly complete buddhas fully awakened to unsurpassed, perfect, complete awakening; Venerable Śāriputra, having trained in this same perfection of wisdom, future tathāgatas, worthy ones, perfectly complete buddhas will fully awaken to unsurpassed, perfect, complete awakening; and, Venerable Śāriputra, having trained in this same perfection of wisdom, tathāgatas, worthy ones, perfectly complete buddhas now dwelling and maintaining themselves in world systems in all ten directions fully awaken to unsurpassed, perfect, complete awakening.
“Venerable Śāriputra, if, when this perfection of wisdom has been explained, bodhisattva great beings do not become unsure and do not become perplexed, you should know that those bodhisattva great beings stay in that state, without staying in that state, in order to protect beings, [F.241.a] in order not to abandon beings, and you should know that the bodhisattva great beings, furthermore, stay in that state, by way of not staying in that state, inseparable from attention to great compassion.”
Śāriputra replied, “Venerable Subhūti, if you accept that those who stay in that state, staying in a state inseparable from paying attention to great compassion, are bodhisattva great beings, in that case, Venerable Subhūti, all beings will be bodhisattvas. And why? Because all beings are inseparable from attention.”
“Excellent, excellent, Venerable Śāriputra,” said Subhūti. “I will object to venerable Śāriputra in that venerable Śāriputra has got at just what is meant by expressing the statement as an absolute.372
“And why? Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of a being; you should know that the emptiness of attention is because of the emptiness of a being; you should know that the isolation of attention is because of the isolation of a being; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in a being; and you should know that there is no full awakening of attention because there is no full awakening of a being.
“Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of form; you should know that the emptiness of attention is because of the emptiness of form; you should know that the isolation of attention is because of the isolation of form; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in form; and you should know that there is no full awakening of attention because there is no full awakening of form.
“Similarly, [F.241.b] you should know that the nonexistence of attention is because of the nonexistence of feeling . . . perception . . . volitional factors . . . and consciousness; you should know that the emptiness of attention is because of the emptiness of consciousness; you should know that the isolation of attention is because of the isolation of consciousness; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in consciousness; and you should know that there is no full awakening of attention because there is no full awakening of consciousness.
“Similarly, you should know that the nonexistence of attention is because of the nonexistence of the constituents . . . the sense fields . . . dependent origination . . . the truths . . . the dharmas on the side of awakening . . . the perfections . . . all the emptinesses . . . all the meditative stabilizations . . . all the dhāraṇī gateways, up to and the knowledge of all aspects. Similarly, you should know that because of the emptiness of the knowledge of all aspects, the isolation of the knowledge of all aspects, the absence of an intrinsic nature in the knowledge of all aspects, and because there is no full awakening of the knowledge of all aspects, there is no full awakening of attention.
“Venerable Śāriputra, because of this one of many explanations, I say bodhisattva great beings are not separated from staying in this state or from this attention.”
The Lord then complimented venerable Subhūti: “Excellent, excellent, Subhūti! You should give instruction in the perfection of wisdom to bodhisattva great beings just like this, just as you have explained through the Tathāgata’s power, and bodhisattva great beings should train in the perfection of wisdom just as you explain.”
As venerable Subhūti was expounding this perfection of wisdom chapter, the great billionfold world system [F.242.a] shook in six ways: it shook, shook greatly, and shook violently; quaked, quaked greatly, and quaked violently; stirred, stirred greatly, and stirred violently; became disturbed, greatly disturbed, and violently disturbed; roared, roared greatly, and roared violently; and resounded, resounded greatly, and resounded violently. The eastern direction sank down and the western direction rose up; the western direction sank down and the eastern direction rose up; the southern direction sank down and the northern direction rose up; the northern direction sank down and the southern direction rose up; the middle sank down and the edges rose up; and the edges sank down and the middle rose up.
Then at that moment the Lord smiled. Venerable Subhūti then inquired of the Lord, “Lord, why did you smile? What is the cause, what is the condition?”
The Lord replied, “Subhūti, just as inside this Sahā world system the perfection of wisdom is being taught, similarly in infinite, countless world systems in the eastern direction the tathāgatas, worthy ones, perfectly complete buddhas are also teaching this very perfection of wisdom to bodhisattva great beings. Similarly, all around in infinite, countless world systems in the ten directions, tathāgatas, worthy ones, perfectly complete buddhas are teaching this very perfection of wisdom to bodhisattva great beings.”
As venerable Subhūti was expounding this perfection of wisdom chapter, two billion living beings of divine and human rank gained forbearance for dharmas that are not produced, and as the lord buddhas were teaching this very perfection of wisdom to bodhisattva great beings in all the ten directions, infinite, [F.242.b] countless numbers of beings produced the thought of unsurpassed, perfect, complete awakening.
This was the twenty-first chapter, “Subhūti,” of the “Eighteen Thousand Mother of All Buddhas and Bodhisattvas Perfection of Wisdom.”