The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 24: Unlimited
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, 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
Current version v 1.0.21 (2023)
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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 24: Unlimited
Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in [F.259.b] order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.
Then it occurred to the elder Subhūti to think, “I have never before in all the abodes of the gods seen flowers issue forth like these the gods have strewed. These flowers the gods have strewed have not grown on branches, have not grown in water, and have not grown in meadows. These flowers have been magically created. These flowers the gods have strewed are mind made; they have not grown on branches.”
Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, these flowers are not mind made, [F.260.a] and they have not grown on branches; these flowers have not come about.”
Subhūti said, “Kauśika, you say, ‘These flowers are not mind made, have not grown on branches; these flowers have not come about.’ What have not come about, Kauśika, are not flowers.”
Śatakratu then asked, “Venerable monk Subhūti, is it just these passing flowers that have not come about, or has form also not come about, and have feeling, perception, volitional factors, and consciousness also not come about?”
“Kauśika,” replied Subhūti, “it is not just these passing flowers that have not come about. Kauśika, form also has not come about, and what has not come about is not form. Kauśika, feeling . . . perception . . . volitional factors . . . and consciousness has not come about, and what has not come about is not consciousness.
“Kauśika, the eyes have not come about, and what have not come about are not the eyes. Kauśika, the ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind has not come about, and what has not come about is not thinking mind.
“Kauśika, the earth element has not come about, and what has not come about is not the earth element. Kauśika, the water element . . . the fire element . . . the wind element . . . the space element . . . and the consciousness element has not come about, and what has not come about is not the consciousness element. [F.260.b]
“Kauśika, the perfection of giving has not come about, and what has not come about is not the perfection of giving. Kauśika, the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom has not come about, and what has not come about is not the perfection of wisdom.
“Kauśika, inner emptiness has not come about, and what has not come about is not inner emptiness. Kauśika, up to the emptiness that is the nonexistence of an intrinsic nature has not come about, and what has not come about is not the emptiness that is the nonexistence of an intrinsic nature.
“Kauśika, the applications of mindfulness have not come about, and what have not come about are not the applications of mindfulness. Similarly, Kauśika, the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the eightfold noble path has not come about, and what has not come about is not the eightfold noble path. Similarly, Kauśika, the ten powers . . . the four fearlessnesses . . . the four detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha have not come about, and what have not come about are not the buddhadharmas.
“Kauśika, the result of stream enterer has not come about, and what has not come about is not the result of stream enterer. Kauśika, the result of once-returner . . . the result of non-returner . . . the state of a worthy one . . . and the state of a pratyekabuddha has not come about, and what has not come about is not the state of a pratyekabuddha.
“Kauśika, all-knowledge . . . the knowledge of path aspects . . . [F.261.a] up to the knowledge of all aspects has not come about, and what has not come about is not the knowledge of all aspects.
“Kauśika, a stream enterer . . . a once-returner . . . a non-returner . . . a worthy one . . . a pratyekabuddha . . . and a tathāgata, worthy one, perfectly complete buddha has not come about, and what has not come about is not a tathāgata, worthy one, perfectly complete buddha.”
Then it occurred to Śatakratu, head of the gods, to think, “Yes! The elder Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”
Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”
Śatakratu, head of the gods, then asked the Lord, “How does the elder Subhūti not contradict designation and give instruction in the true nature of dharmas?”
“Kauśika,” the Lord replied, “form is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti gives instruction in it without contradicting it. Kauśika, feeling . . . perception . . . volitional factors . . . and consciousness is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti does not contradict it and gives instruction in the true nature of dharmas. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict.
“Similarly, Kauśika, the constituents and sense fields; and similarly, the perfection of giving . . . [F.261.b] the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . and the perfection of wisdom . . . ; and similarly, inner emptiness . . . up to the emptiness that is the nonexistence of an intrinsic nature . . . ; and similarly, the applications of mindfulness . . . the right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . the eightfold noble path . . . the ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha . . . ; and similarly, the result of stream enterer . . . the result of once-returner . . . the result of non-returner . . . the state of a worthy one . . . and the state of a pratyekabuddha . . . ; and similarly, a stream enterer is a mere designation. Kauśika a once-returner . . . a non-returner . . . a worthy one . . . a pratyekabuddha . . . and a tathāgata, worthy one, perfectly complete buddha is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti, while giving instruction, does not contradict it. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict. Therefore, Kauśika, Subhūti does not contradict designation and he gives instruction in the true nature of dharmas.”
Subhūti then said, “Exactly so, Kauśika, it is exactly as the Lord has taught—all dharmas are mere designations. Kauśika, bodhisattva great beings, having thus understood how all dharmas are mere designations, should train in the perfection of wisdom.
“Kauśika, bodhisattva great beings training like that [F.262.a] do not train in form, and they do not train in feeling, perception, volitional factors, or consciousness. And why? Because they do not see the form in which they train, and they do not see the feeling, perception, volitional factors, or consciousness in which they train.
“Kauśika, bodhisattva great beings training like that do not train in the perfection of giving. And why? Because they do not see the perfection of giving in which they train. Similarly, they do not train in the perfection of morality . . . the perfection of patience . . . the perfection of perseverance . . . the perfection of concentration . . . or the perfection of wisdom. And why? Because they do not see the perfection of wisdom in which they train.
“They also do not train in inner emptiness, up to they do not train in the emptiness that is the nonexistence of an intrinsic nature. And why? Because they do not see the inner emptiness in which they train, up to they do not see the emptiness that is the nonexistence of an intrinsic nature.
“They also do not train in the applications of mindfulness. They also do not train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, up to or eighteen distinct attributes of a buddha. They do not train in the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha. They do not train [F.262.b] in the knowledge of all aspects. And why? Because they do not see, up to the knowledge of all aspects in which they train.”
Then Śatakratu, head of the gods, inquired of venerable Subhūti, “Venerable monk Subhūti, why do bodhisattva great beings not see form, and why do bodhisattva great beings not see feeling, perception, volitional factors, or consciousness? Similarly, why do they not see the constituents, sense fields, dependent originations, perfections, emptinesses, or the dharmas on the side of awakening? Why do they not see the ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha? Why do they not see . . . up to the knowledge of all aspects?”
“Kauśika,” replied Subhūti, “it is because form is empty of form, and feeling . . . perception . . . volitional factors . . . and consciousness is empty of consciousness. Similarly, the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . the emptinesses . . . and the dharmas on the side of awakening are empty of the dharmas on the side of awakening. The ten powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . and the eighteen distinct attributes of a buddha are empty of the distinct attributes of a buddha. Up to the knowledge of all aspects is empty of the knowledge of all aspects.
“And why? Kauśika, it is because the emptiness of form does not train in the emptiness of form, up to the emptiness of the knowledge of all aspects does not train in the emptiness of the knowledge of all aspects.
“Kauśika, [F.263.a] those who do not train in emptiness train in emptiness without making a division into two. They train in the emptiness of form without making a division into two. Similarly, they train in . . . up to the knowledge of all aspects without making a division into two.
“Kauśika, those who train in the emptiness of form without making a division into two, and those who train in . . . up to in the knowledge of all aspects395 without making a division into two, train in the perfection of giving without making a division into two. Similarly, they train in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom without making a division into two.
“They train in inner emptiness without making a division into two. They train in the emptiness that is the nonexistence of an intrinsic nature without making a division into two.
“They train in the applications of mindfulness without making a division into two. They train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path without making a division into two. They train in the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha without making a division into two. They train in the result of stream enterer without making a division into two. They train in the result of once-returner, result of non-returner, state of a worthy one, state of a pratyekabuddha, buddhahood, and the knowledge of all aspects without making a division into two.
“Those who train in buddhahood and the knowledge of all aspects without making a division into two train in countless, infinite buddhadharmas.
“Those who train in countless, infinite buddhadharmas do not train in order to increase [F.263.b] or decrease form, and they do not train in order to increase or decrease feeling, perception, volitional factors, or consciousness. Similarly, they do not train in order to increase or decrease the constituents and sense fields, do not train in order to increase or decrease the dependent originations, do not train in order to increase or decrease the perfection of giving, and do not train in order to increase or decrease the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. They do not train in order to increase or decrease the applications of mindfulness. Similarly, they do not train in order to increase or decrease the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path. They do not train in order to increase or decrease inner emptiness, do not train in order to increase or decrease . . . up to the emptiness that is the nonexistence of an intrinsic nature. They do not train in order to increase or decrease the ten powers, fearlessnesses, detailed and thorough knowledges, or knowledge of all aspects.
“Those who do not train in order to increase or decrease form, up to do not train in order to increase or decrease the knowledge of all aspects are those who do not train in order to get hold of or get rid of form; who do not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and, similarly, who do not train in order to get hold of and get rid of . . . up to the knowledge of all aspects.” [F.264.a] [B20]
Śāriputra then asked, “Venerable Subhūti, why do bodhisattva great beings not train in order to get hold of or get rid of form; not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and similarly, not train in order to get hold of or get rid of . . . up to the knowledge of all aspects?”
“Venerable Śāriputra,” replied Subhūti, “it is because there is no getting hold of form. And why? Because, based on inner emptiness,396 form does not get hold of form. Venerable Śāriputra, there is no getting hold of feeling . . . perception . . . volitional factors . . . or consciousness, either. And why? Because, based on inner emptiness, consciousness does not get hold of consciousness. Venerable Śāriputra, similarly, there is no getting hold of . . . up to the knowledge of all aspects. And why? Because, based on inner emptiness and outer emptiness, the knowledge of all aspects does not get hold of the knowledge of all aspects. Venerable Śāriputra, bodhisattva great beings thus training in the perfection of wisdom [F.264.b] by way of not getting hold of all dharmas will go forth to the knowledge of all aspects.”
“Venerable Subhūti, will bodhisattva great beings training thus, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?” asked Śāriputra.
“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training thus will, having trained in the perfection of wisdom by way of not getting hold of all dharmas, go forth to the knowledge of all aspects.”
“Venerable Subhūti, how will bodhisattva great beings thus training, having trained not in order to get hold of, and not in order to get rid of, all dharmas, go forth to the knowledge of all aspects?” asked Śāriputra.
“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training in the perfection of wisdom do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of form. And why? Because, Venerable Śāriputra, form does not exist through an intrinsic nature of form. Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of feeling . . . perception . . . volitional factors . . . or consciousness. And why? Because, Venerable Śāriputra, consciousness does not exist through an intrinsic nature of consciousness.
“Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of the constituents . . . the sense fields . . . the dependent originations . . . the perfections . . . the dharmas on the side of awakening . . . all the emptinesses . . . the powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the meditative stabilizations . . . the dhāraṇī gateways . . . the eighteen distinct attributes of a buddha . . . or the knowledge of all aspects. And why? [F.265.a] Because, Venerable Śāriputra, the knowledge of all aspects does not exist through an intrinsic nature of the knowledge of all aspects.
“Venerable Śāriputra, bodhisattva great beings thus training in the nonproduction and nonstopping, nonacceptance and nonrejection, nondefilement and nonpurification, and nondecrease and nonincrease of all dharmas will, training in the perfection of wisdom by way of not training and not going forth, go forth to the knowledge of all aspects.”
Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, where should you look for the perfection of wisdom?”
“Kauśika,” replied Śāriputra, “you should look for the perfection of wisdom in Subhūti’s chapter.”
Śatakratu, head of the gods, then asked venerable Subhūti, “Venerable monk Subhūti, is it through your noble might, is it through your sustaining power that the noble Śāriputra has said, ‘Kauśika, you should look for the perfection of wisdom in Subhūti’s chapter’?”
“Kauśika, this is not my sustaining power, it is not my might,” replied Subhūti.
“Well then, venerable monk Subhūti, whose sustaining power, whose might is it?” asked Śatakratu.
“Kauśika, this is the Tathāgata’s sustaining power, it is the Tathāgata’s might,” replied Subhūti.
Śatakratu then asked, “Venerable monk Subhūti, given that all dharmas are without anything that sustains them, why do you say ‘this is the Tathāgata’s sustaining power, it is the Tathāgata’s might’?”
“Exactly so, Kauśika, exactly so!” replied Subhūti. “The Tathāgata cannot be apprehended in the true nature of dharmas that is without anything that sustains it, [F.265.b] nor can the Tathāgata be apprehended elsewhere than the true nature of dharmas that is without anything that sustains it. The true nature of dharmas that is without anything that sustains it cannot be apprehended in the Tathāgata, nor can the true nature of dharmas that is without anything that sustains it be apprehended elsewhere than the Tathāgata.
“Also, the Tathāgata cannot be apprehended in suchness, and suchness cannot be apprehended in the Tathāgata.397 The Tathāgata cannot be apprehended in the suchness of form, and the suchness of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of form, and the true dharmic nature of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the suchness of feeling . . . perception . . . volitional factors . . . or consciousness, and the suchness of consciousness cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of consciousness, and the true dharmic nature of consciousness cannot be apprehended in the Tathāgata.
“Similarly, the Tathāgata cannot be apprehended in the suchness of the constituents, the sense fields, the dependent originations, the perfections, all the emptinesses, the dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, up to or the knowledge of all aspects, and the suchness of . . . up to the knowledge of all aspects cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of . . . up to the knowledge of all aspects, and the true dharmic nature of . . . up to the knowledge of all aspects cannot be apprehended in the Tathāgata.
“And why? Kauśika, it is because the true dharmic nature of the Tathāgata [F.266.a] is not conjoined with or disjoined from the true dharmic nature of form. Kauśika, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the true dharmic nature of form. It is not conjoined with or disjoined from something other than the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from the suchness of form. It is not conjoined with or disjoined from the suchness of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the suchness of form. It is not conjoined with or disjoined from something other than the suchness of feeling, perception, volitional factors, and consciousness.
“Similarly, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of . . . up to the knowledge of all aspects; it is not conjoined with or disjoined from the suchness of . . . up to the knowledge of all aspects; it is not conjoined with or disjoined from something other than the true dharmic nature of . . . up to the knowledge of all aspects; and it is not conjoined with or disjoined from something other than the suchness of . . . up to the knowledge of all aspects.
“Thus, Kauśika, not conjoined with and not disjoined from all dharmas398—this is its might, this is its sustaining power, by way of no sustaining power.
“Kauśika, you asked, ‘Where should bodhisattva great beings look for the perfection of wisdom?’ Kauśika, they should not look for it in form, and they should not look for it [F.266.b] elsewhere than form. They should not look for it in feeling . . . perception . . . volitional factors . . . or consciousness, and they should not look for it elsewhere than consciousness. And why? Kauśika, it is because all dharmas—the perfection of wisdom, form, and feeling, perception, volitional factors, and consciousness—are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
“Furthermore, Kauśika, bodhisattva great beings should not look for the perfection of wisdom in the constituents . . . the sense fields . . . or the dependent originations. They should not look for it elsewhere than dependent originations. They should not look for it in the perfections . . . all the emptinesses . . . the dharmas on the side of awakening . . . the ten tathāgata powers . . . the fearlessnesses . . . the detailed and thorough knowledges . . . the eighteen distinct attributes of a buddha . . . up to the knowledge of all aspects. They should not look for it elsewhere than the knowledge of all aspects.
“And why? Kauśika, it is because the perfection of wisdom, the knowledge of all aspects, and the looking—all these dharmas are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
“And why? Kauśika, it is because form is not the perfection of wisdom, and there is no perfection of wisdom other than form. Similarly, feeling . . . perception . . . volitional factors . . . and consciousness [F.267.a] is not the perfection of wisdom, and there is no perfection of wisdom other than consciousness. Similarly, up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects.
“Similarly, the suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The suchness of feeling . . . perception . . . volitional factors . . . and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of consciousness. The suchness of . . . up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects.
“The true dharmic nature of form is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form. The true dharmic nature of feeling . . . perception . . . volitional factors . . . and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of consciousness. The true dharmic nature of . . . up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.
“And why? Kauśika, it is because all these dharmas do not exist and cannot be apprehended. And given that all dharmas thus do not exist and cannot be apprehended, form is therefore not the perfection of wisdom, and there is no perfection of wisdom other than form. The suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The true dharmic nature of form [F.267.b] is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form.
Connect this in the same way with the knowledge of all aspects is therefore not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects. The suchness of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects. The true dharmic nature of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.”
Then Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners . . . non-returners . . . and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings [F.268.a] to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.”
“Exactly so, Kauśika, exactly so!” agreed Subhūti. “This perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners . . . non-returners . . . and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.
“And why? Because, Kauśika, this perfection of bodhisattva great beings is great because of the greatness of form. And why? Because, Kauśika, you cannot apprehend a prior limit of form, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, [F.268.b] this perfection of bodhisattva great beings is great because of the greatness of feeling . . . perception . . . volitional factors . . . and consciousness. And why? Because, Kauśika, you cannot apprehend a prior limit of consciousness, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, connect this in the same way with each, up to this perfection of bodhisattva great beings is great because of the greatness of the knowledge of all aspects. And why? Because, Kauśika, you cannot apprehend a prior limit of the knowledge of all aspects, you cannot apprehend a later limit, and you cannot apprehend a middle.
“Kauśika, because of this one of many explanations, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great.
“Kauśika, this perfection of bodhisattva great beings is immeasurable because form is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of form. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of form. Form is immeasurable because space is immeasurable. This perfection of bodhisattva great beings is immeasurable because form is immeasurable. Connect this in the same way with each, up to this perfection of bodhisattva great beings is immeasurable because the knowledge of all aspects is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of the knowledge of all aspects. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of the knowledge of all aspects. The knowledge of all aspects is immeasurable because space is immeasurable. This perfection of wisdom of bodhisattva great beings [F.269.a] is immeasurable because the knowledge of all aspects is immeasurable.
“Kauśika, because of this one of many explanations this perfection of bodhisattva great beings is immeasurable.
“Kauśika, this perfection of bodhisattva great beings is infinite because form is infinite. And why? Because, Kauśika, form cannot be given a size. For example, Kauśika, space cannot be given a size either, and similarly form cannot be given a size. Form cannot be given a size because space cannot be given a size. This perfection of bodhisattva great beings cannot be given a size because form cannot be given a size. And similarly, up to this perfection of bodhisattva great beings is infinite because the knowledge of all aspects is infinite. For example, Kauśika, space cannot be given a size either, and similarly the knowledge of all aspects cannot be given a size. The knowledge of all aspects cannot be given a size because space cannot be given a size. This perfection of wisdom of bodhisattva great beings cannot be given a size because the knowledge of all aspects cannot be given a size.
“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite.
“Kauśika, this perfection of bodhisattva great beings is unlimited because form is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of form. Kauśika, this perfection of bodhisattva great beings is unlimited because feeling . . . perception . . . volitional factors . . . [F.269.b] and consciousness is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of consciousness. Kauśika, connect this in the same way for each, up to this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of the knowledge of all aspects.
“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite because form is unlimited, up to because the knowledge of all aspects is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the objective support is unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, how is it so that this perfection of bodhisattva great beings is unlimited because the objective support is unlimited?”
“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the dharmas that are objective support are unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because the dharmas that are objective support are unlimited?”
“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the dharma-constituent is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because suchness as objective support is unlimited.”
The head of the gods then asked, [F.270.a] “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because suchness as objective support is unlimited?”
“Kauśika, it is like this,” replied Subhūti. “The objective support is unlimited because suchness is unlimited. Suchness is unlimited because the objective support is unlimited. So, Kauśika, this—namely, the perfection of bodhisattva great beings—is unlimited because the objective support that is suchness is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because beings are unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because beings are unlimited?”
“What do you think, Kauśika, about this word—that is, being—that is said again and again: what dharma is it for?” asked Subhūti in return.
The head of the gods replied, “Venerable monk Subhūti, this—that is, the word being—that is said again and again is not a word for a dharma, and it is not a word for a nondharma. It is a name plucked out of thin air; it is given as a designation without any real basis, and it is given as a designation without any objective support.”
“What do you think, Kauśika,” asked Subhūti, “has there been any elucidation of a being in this perfection of wisdom?”
“No there has not, venerable monk Subhūti,” answered the head of the gods.
Subhūti then asked, “Kauśika, where there has been no elucidation of a being, where will there be the limitlessness of a being? Kauśika, if a tathāgata, worthy one, perfectly complete buddha remaining for as many eons as there are sand particles in the Gaṅgā River were to say the word being again and again, what do you think, Kauśika, [F.270.b] would any being at all have been born or ceased there?”
“No, venerable monk Subhūti,” answered the head of the gods. “And why? Because beings are pure from the beginning.”
“Kauśika,” said Subhūti, “from this one of many explanations you should know this perfection of bodhisattva great beings is unlimited because beings are unlimited.”
This was the twenty-fourth chapter, “Unlimited,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”