• The Collection
  • The Kangyur
  • Discourses
  • Perfection of Wisdom

This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh10_84000-the-perfection-of-wisdom-in-eighteen-thousand-lines.pdf

ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 37: Nobody

Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་བརྒྱད་སྟོང་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Perfection of Wisdom in Eighteen Thousand Lines”
Āryāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­nāma­mahāyāna­sūtra
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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
Current version v 1.0.13 (2022)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
+ 2 sections- 2 sections
· The Translator’s Acknowledgments
· Acknowledgment of Sponsors
i. Introduction
+ 5 sections- 5 sections
· About the Perfection of Wisdom Manuscripts
· The Title: Eighteen Thousand
· The Structure of the Eighteen Thousand
+ 5 sections- 5 sections
· I. Introduction
· II. Brief Exegesis
· III. Intermediate Exegesis
· IV. Detailed Exegesis
· V. Summaries
· What Does the Eighteen Thousand Say?
· SUMMARY OF THE CHAPTERS
+ 62 sections- 62 sections
· Chapter 1
· Chapter 2
· Chapters 3–5
· Chapter 6
· Chapter 7
· Chapter 8
· Chapter 9
· Chapter 10
· Chapters 11–13
· Chapter 14
· Chapters 15–16
· Chapter 17
· Chapter 18
· Chapter 19
· Chapter 20
· Chapter 21
· Chapters 22–24
· Chapter 25
· Chapters 26–30
· Chapters 31–32
· Chapter 33
· Chapter 34
· Chapter 35
· Chapter 36
· Chapter 37
· Chapters 38–39
· Chapters 40–41
· Chapter 42
· Chapter 43
· Chapter 44
· Chapter 45
· Chapter 46
· Chapter 47
· Chapter 48
· Chapters 49–50
· Chapter 51
· Chapter 52
· Chapter 53
· Chapter 54
· Chapter 55
· Chapter 56
· Chapter 57
· Chapter 58
· Chapter 59
· Chapter 60
· Chapters 61–62
· Chapter 63
· Chapters 64–72
· Chapter 73
· Chapter 74
· Chapter 75
· Chapter 76
· Chapter 77
· Chapter 78
· Chapter 79
· Chapter 80
· Chapter 81
· Chapter 82
· Chapter 83
· Chapter 84
· Chapters 85–86
· Chapter 87
tr. The Translation
+ 87 chapters- 87 chapters
1. Chapter 1: Introduction
2. Chapter 2: Production of the Thought
3. Chapter 3: Designation
4. Chapter 4: Equal to the Unequaled
5. Chapter 5: Tongue
6. Chapter 6: Subhūti
7. Chapter 7: Entry into Flawlessness
8. Chapter 8: The Religious Mendicant Śreṇika
9. Chapter 9: Causal Signs
10. Chapter 10: Illusion-Like
11. Chapter 11: Embarrassment
12. Chapter 12: Elimination of Views
13. Chapter 13: The Six Perfections
14. Chapter 14: Neither Bound nor Freed
15. Chapter 15: Meditative Stabilization
16. Chapter 16: Dhāraṇī Gateway
17. Chapter 17: Level Purification
18. Chapter 18: The Exposition of Going Forth in the Great Vehicle
19. Chapter 19: Surpassing
20. Chapter 20: Not Two
21. Chapter 21: Subhūti
22. Chapter 22: Śatakratu
23. Chapter 23: Hard to Understand
24. Chapter 24: Unlimited
25. Chapter 25: Second Śatakratu
26. Chapter 26: Getting Hold
27. Chapter 27: Reliquary
28. Chapter 28: Declaration of the Good Qualities of the Thought of Awakening
29. Chapter 29: Different Tīrthika Religious Mendicants
30. Chapter 30: The Benefits of Taking Up and Adoration
31. Chapter 31: Physical Remains
32. Chapter 32: The Superiority of Merit
33. Chapter 33: Dedication
34. Chapter 34: Perfect Praise of the Quality of Accomplishment
35. Chapter 35: Hells
36. Chapter 36: Teaching the Purity of All Dharmas
37. Chapter 37: Nobody
38. Chapter 38: Cannot Be Apprehended
39. Chapter 39: The Northern Region
40. Chapter 40: The Work of Māra
41. Chapter 41: Not Complete Because of Māra
42. Chapter 42: Revealing the World
43. Chapter 43: Inconceivable
44. Chapter 44: Made Up
45. Chapter 45: A Boat
46. Chapter 46: Teaching the Intrinsic Nature of All Dharmas
47. Chapter 47: Taming Greed
48. Chapter 48: A Presentation of the Bodhisattvas’ Training
49. Chapter 49: Irreversibility
50. Chapter 50: Teaching the Signs of Irreversibility
51. Chapter 51: Skillful Means
52. Chapter 52: Completion of Means
53. Chapter 53: The Prophecy about Gaṅgadevī
54. Chapter 54: Teaching the Cultivation of Skillful Means
55. Chapter 55: Teaching the Stopping of Thought Construction
56. Chapter 56: Equal Training
57. Chapter 57: Practice
58. Chapter 58: Exposition of the Absence of Thought Construction
59. Chapter 59: Nonattachment
60. Chapter 60: Entrusting
61. Chapter 61: Inexhaustible
62. Chapter 62: Leaping Above Absorption
63. Chapter 63: Many Inquiries About the Two Dharmas
64. Chapter 64: Perfectly Displayed
65. Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
66. Chapter 66: A Demonstration of Skillful Means
67. Chapter 67: Morality
68. Chapter 68: Growing and Flourishing
69. Chapter 69: An Explanation of Meditation on the Path
70. Chapter 70: An Explanation of Serial Action, Training, and Practice
71. Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended
72. Chapter 72: Teaching the Absence of Marks
73. Chapter 73: Exposition of the Major Marks and Minor Signs and the Completion of Letters
74. Chapter 74: Exposition of the Sameness of Dharmas
75. Chapter 75: Exposition of Noncomplication
76. Chapter 76: The Armor for Bringing Beings to Maturity
77. Chapter 77: Teaching the Purification of a Buddhafield
78. Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield
79. Chapter 79: Teaching the Nonexistence of an Intrinsic Nature
80. Chapter 80: Teaching That There is No Defilement or Purification
81. Chapter 81: Yogic Practice of the Ultimate
82. Chapter 82: The Unchanging True Nature of Dharmas
83. Chapter 83: Categorization of a Bodhisattva’s Training
84. Chapter 84: Collection
85. Chapter 85: Sadāprarudita
86. Chapter 86: Dharmodgata
87. Chapter 87: Entrusting
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary References
+ 1 section- 1 section
· Sūtras
+ 1 section- 1 section
· Indic Commentaries
+ 1 section- 1 section
· Indigenous Tibetan Works
+ 1 section- 1 section
· Secondary Literature
g. Glossary

s.

Summary

s.­1

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.

s.­2

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.


ac.

Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

ac.­2

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

ac.­3

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.


i.

Introduction

i.­1

In the introduction to his translation of The Transcendent Perfection of Wisdom in Ten Thousand Lines,1 Gyurme Dorje has given a clear account of the Tibetan tradition’s explanation (1) of the origin of the Perfection of Wisdom in the words of the Buddha on Gṛdhrakūṭa Hill in Rājagṛha some 2,500 years ago, (2) of the way the Perfection of Wisdom became extant in our world through the efforts of Nāgārjuna, and (3) of the Perfection of Wisdom’s place in the vast corpus of the Buddha’s words as “the middle turning of the wheel of the Dharma.” He has also given a brief account of the conclusions arrived at by the Western research tradition, which suggest that the Perfection of Wisdom may have originated in the south of the Indian subcontinent, perhaps the Andhra region, but more likely first began circulating in the far northwest of the Indian subcontinent. A prophecy in the text translated into English here provides some support for this conclusion. In chapter 39 the Buddha says to Śāriputra, “with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region,” and “from the country Vartani [the east] this deep perfection of wisdom will circulate into the northern region.” A comparison of early fragments of a Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script and dated ca. 75 ᴄᴇ, with an early translation of a Perfection of Wisdom text into Chinese by Lokakṣema in the middle of the second century ᴄᴇ has led the Western research tradition to the tentative conclusion that the Perfection of Wisdom first circulated in written form in the northwest of the Indian subcontinent some 2,000 years ago.

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2

Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapters 11–13

Chapter 14

Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapters 22–24

Chapter 25

Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60

Chapters 61–62

Chapter 63

Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84

Chapters 85–86

Chapter 87


The Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines

1.

Chapter 1: Introduction

[V29] [F.1.b] [B1]


1.­1

We prostrate to all the buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering14 five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect15 control of their whole mind; [F.2.a] with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, [F.2.b] with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration. That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha,16 Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

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2.

Chapter 2: Production of the Thought

2.­1

When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

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2.­2

The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, [F.11.b] should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

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3.

Chapter 3: Designation

3.­1

Then [F.23.a] venerable Śāriputra inquired of the Lord, “Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

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3.­2

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’44 They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either. And why? Because, Śāriputra, the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness. A bodhisattva is also empty of the intrinsic nature of a bodhisattva, but a bodhisattva is not empty because of emptiness. Awakening, too, is empty of the intrinsic nature of awakening, but awakening is not empty because of emptiness. The perfection of wisdom, too, is empty of the intrinsic nature of the perfection of wisdom, but the perfection of wisdom is not empty because of emptiness. Form, too, is empty of the intrinsic nature of form, but form is not empty because of emptiness. [F.23.b] And feeling . . . perception . . . volitional factors . . . and consciousness is45 also empty of the intrinsic nature of consciousness, but consciousness is not empty because of emptiness. And why? Because the emptiness of the name bodhisattva is not the name bodhisattva, and there is no name bodhisattva apart from emptiness, because the name bodhisattva itself is emptiness and emptiness is the name bodhisattva as well. The emptiness of the bodhisattva is not the bodhisattva and there is no bodhisattva apart from emptiness, because the bodhisattva is emptiness and emptiness is the bodhisattva as well. The emptiness of the perfection of wisdom is not the perfection of wisdom and there is no perfection of wisdom apart from emptiness, because the perfection of wisdom itself is emptiness and emptiness is the perfection of wisdom as well. The emptiness of form is not form and there is no form apart from emptiness, because form itself is emptiness and emptiness is form as well. And the emptiness of feeling . . . perception . . . volitional factors . . . and consciousness is not consciousness, and there is no consciousness apart from emptiness because consciousness itself is emptiness and emptiness is consciousness as well. And why? Because this‍—namely, bodhisattva‍—is just a name; because these‍—namely, the name bodhisattva, awakening, [F.24.a] the perfection of wisdom, form, feeling, perception, volitional factors, and consciousness‍—are just names; and because this‍—namely, emptiness‍—is just a name. Why? Because where there is no intrinsic nature there is no production, stopping,46 decrease, increase, defilement, or purification. And why? Because form is like an illusion, feeling is like an illusion, perception is like an illusion, volitional factors are like an illusion, and consciousness is like an illusion. And an illusion is just a name that does not reside somewhere, does not reside in a particular place, so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature. Bodhisattva great beings practicing the perfection of wisdom like that do not see production, do not see stopping, do not see standing, do not see decrease, do not see increase, do not see defilement, and do not see purification in any dharma at all. They do not see ‘awakening,’ and they do not see a ‘bodhisattva’ anywhere. And why? Because names are made up. In the case of each of these different dharmas they are imagined,47 unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real. Bodhisattva [F.24.b] great beings practicing the perfection of wisdom do not see any of those names as inherently existing, and because they do not see them, they do not settle down on them as real.

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4.

Chapter 4: Equal to the Unequaled

4.­1

Then venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Subhūti, venerable Pūrṇa Maitrāyaṇī­putra, and venerable Mahākāśyapa, as well as other monks, nuns, laymen, and laywomen celebrated for the state of their clairvoyance, and very many bodhisattva great beings said to the Lord, “This, Lord‍—that is, the perfection of wisdom‍—is the great perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the vast perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the highest perfection of bodhisattva great beings. It is the special perfection, it is the best perfection, it is the superb perfection, it is the sublime [F.54.b] perfection, it is the unsurpassed perfection, it is the unrivaled perfection, it is the unequaled perfection, it is the perfection equal to the unequaled, it is the calm and gentle perfection, it is the matchless perfection, it is the perfection for which no example does justice, it is the space-like perfection, it is the perfection of the emptiness of particular defining marks, it is the perfection endowed with all good qualities. This, Lord‍—that is, the perfection of wisdom‍—is the uncrushable perfection of bodhisattva great beings.


5.

Chapter 5: Tongue

5.­1

Then at that time the Lord extended his tongue and with it covered the great billionfold world system. Then from his tongue light beams of many colors, various colors, issued forth. Having issued forth, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the east. Similarly, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above.


6.

Chapter 6: Subhūti

6.­1

The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

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6.­2

Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”

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7.

Chapter 7: Entry into Flawlessness

7.­1

Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend131 form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact, up to [F.69.b] who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death should train in the perfection of wisdom.

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8.

Chapter 8: The Religious Mendicant Śreṇika

8.­1

Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about‍—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.

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9.

Chapter 9: Causal Signs

9.­1

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means [F.87.b] practice form166 they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.

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10.

Chapter 10: Illusion-Like

10.­1

Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’‍—what, Lord, should be said to that questioner?”

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11.

Chapter 11: Embarrassment

11.­1

Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”201

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The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.

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12.

Chapter 12: Elimination of Views

12.­1

Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”

12.­2

“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”

12.­3

Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view [F.119.b] of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”

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13.

Chapter 13: The Six Perfections

13.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Pūrṇa, be confident in your readiness to speak,” replied the Lord.

13.­2

Pūrṇa then said, “Lord, those beings are armed with great armor, [F.122.a] those beings have set out in a Great Vehicle, and those beings have mounted on a Great Vehicle. It is in this sense, Lord, that bodhisattvas are said to be great beings.”

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14.

Chapter 14: Neither Bound nor Freed

14.­1

Then venerable Subhūti inquired of the Lord, “Lord, you say ‘armed with great armor’ again and again. Lord, to what extent are bodhisattva great beings armed with great armor?”

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The Lord said, “Subhūti, here bodhisattva great beings, having become armed with great armor‍—that is, armed with perfection of giving armor, and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor; armed with applications of mindfulness armor, and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor; armed with inner emptiness armor, up to armed with emptiness that is the nonexistence of an intrinsic nature armor; and armed with powers armor, armed with fearlessnesses armor, armed with detailed and thorough knowledges armor, and armed with distinct attributes of a buddha armor‍—and having become armed with the armor of the knowledge of all aspects and the body of a buddha, they pervade world systems in the great billionfold world system with light and shake the earth. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas [F.132.b] say, ‘I bow to you, tathāgata, worthy one, perfectly complete Buddha!’ proclaiming the name out loud, and then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.


15.

Chapter 15: Meditative Stabilization

15.­1

Then venerable Subhūti inquired of the Lord, “Lord, what is the Great Vehicle of bodhisattva great beings? Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle?248 Where249 will the Great Vehicle have set out? Where will the Great Vehicle stand?250 Who will go forth in the Great Vehicle?”

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Subhūti having said asked this, the Lord said to him, “Subhūti, in regard to what you have asked‍—‘Lord, what is the Great Vehicle of bodhisattva great beings?‍—Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections. And what are the six? They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, [F.142.b] perfection of concentration, and perfection of wisdom.


16.

Chapter 16: Dhāraṇī Gateway

16.­1

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

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16.­2

“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.

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17.

Chapter 17: Level Purification

17.­1

“Subhūti, in regard to what you have asked‍—‘How have bodhisattva great beings come to set out in the Great Vehicle?’‍—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,302 do not direct their thoughts toward them, they still do the purification303 for a level, and they do not view those levels.

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18.

Chapter 18: The Exposition of Going Forth in the Great Vehicle

18.­1

“Subhūti, in regard to what you have asked‍—‘From where321 will the Great Vehicle go forth?’‍—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas‍—the Great Vehicle and the knowledge of all aspects‍—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth322 might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

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19.

Chapter 19: Surpassing

19.­1

Then venerable Subhūti said to the Lord, “Lord, you say this‍—‘Great Vehicle’‍—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?329

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19.­2

“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room330 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.

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20.

Chapter 20: Not Two

20.­1

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, tasked343 with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha, this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

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20.­2

Venerable Subhūti then said to the Lord, “Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom.”

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20.­3

“No, you have not,” replied the Lord. “You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom. And why? Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas‍—or any wholesome dharmas, whatever they are‍—they all come together and stream into the perfection of wisdom.”

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21.

Chapter 21: Subhūti

21.­1

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?”

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21.­2

“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.

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22.

Chapter 22: Śatakratu

22.­1

And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus,373 heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas, up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās, up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods, up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of374 the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. [F.243.a] Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

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23.

Chapter 23: Hard to Understand

23.­1

Then it occurred to those gods to think, “What would the elder Subhūti accept those listening to the Dharma to be like?”

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23.­2

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Gods, I would accept those listening to the doctrine to be like illusory beings. I would accept those listening to the doctrine to be like magically created beings. They will not listen to, master, or directly realize anything at all.”

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24.

Chapter 24: Unlimited

24.­1

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.


25.

Chapter 25: Second Śatakratu

25.­1

The women and men and masses of seers, together with the gods‍—those with the Indras,397 those with the Brahmās, and those with the Prajāpatis as their leaders‍—cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated: “Ah! How well it has been explained. Ah! How well this Dharma has been explained. Ah! How well the true dharmic nature of this Dharma has been explained.” And they said, “Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—exactly like tathāgatas.”


26.

Chapter 26: Getting Hold

26.­1

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how these bodhisattva great beings who have taken up or borne in mind or read aloud or mastered or properly paid attention to this perfection of wisdom in this very life get hold of good qualities; how they bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield in order to attend on the lord buddhas; how, if they still want to revere, demonstrate reverence for, show honor to, and worship those lord buddhas on account of wholesome roots, those wholesome roots establish it accordingly; how they go into the presence of those lord buddhas and listen to the Dharma; how they never forget their Dharma right up until they fully awaken to unsurpassed, perfect, complete awakening; [F.275.b] how they take possession of a perfect family, perfect celebrity,399 a perfect life, a perfect retinue, perfect major marks, perfect radiance, perfect eyes, a perfect voice, perfect concentration, and perfect dhāraṇī; how they go from world system to world system where the lord buddhas have not appeared and with skillful means magically produce themselves in the shape a buddha assumes; how they speak in praise of the perfection of giving and speak in praise of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; how they speak in praise of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; how they speak in praise of the concentrations, speak in praise of the immeasurables and formless absorptions, speak in praise of the applications of mindfulness, and speak in praise of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how they speak in praise of the ten powers, fearlessnesses, detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha; and how with skillful means they tame beings in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle‍—teaching them the Dharma.”

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27.

Chapter 27: Reliquary

27.­1

Then the Lord said to Śatakratu, head of the gods, “Kauśika, if some son of a good family or daughter of a good family takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, and if they go up to the front line of battle and have engaged in or are engaging in, or are traversing, or are sitting down or standing up in a battle that is underway, Kauśika, even if an arrow or a club or a stick or a stone or a sword is flung at that son of a good family or daughter of a good family who takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, it is impossible that those projectiles would land on their body; it is impossible that the attacks of others would interfere with their life. And why? Kauśika, it is because that son of a good family or daughter of a good family who has practiced the perfection of wisdom for a long time has vanquished their own greed arrows and greed swords; they have vanquished others’ greed arrows and greed swords; they have vanquished their own hatred arrows and confusion arrows and their hatred swords and confusion swords; they have vanquished others’ hatred arrows and confusion arrows and hatred swords and confusion swords; they have vanquished their own arrows of instances of views and swords of instances of views, and they have vanquished others’ arrows of instances of views and swords of instances of views; they have vanquished their own obsession [F.284.b] arrows and obsession swords, and they have vanquished others’ obsession arrows and obsession swords; and they have vanquished their own proclivity arrows and proclivity swords, and they have vanquished others’ proclivity arrows and proclivity swords. Kauśika, because of this one of many explanations, even if an arrow or a sword is flung at a son of a good family or daughter of a good family, it does not land on their body.


28.

Chapter 28: Declaration of the Good Qualities of the Thought of Awakening

28.­1

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so. Kauśika, exactly so. Those sons of a good family or daughters of a good family [F.294.a] who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount. And why? Kauśika, it is because the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issues forth from the perfection of wisdom. Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom. Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom. Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom, and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too.


29.

Chapter 29: Different Tīrthika Religious Mendicants

29.­1

Then, many different tīrthika religious mendicants intent on criticizing, a hundred of them, specifically approached the Lord to level criticism.

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Then it occurred to Śatakratu, head of the gods, to think, “These many different tīrthika religious mendicants intent on criticizing the doctrine, a hundred of them, have specifically approached the Lord to level criticism. I will certainly recite as much of the perfection of wisdom as I have taken up in order that these different tīrthika religious mendicants will not get at all close to the Lord to hinder the teaching of the perfection of wisdom.”


30.

Chapter 30: The Benefits of Taking Up and Adoration

30.­1

Then venerable Ānanda said to the Lord, “Lord, you do not praise422 the perfection of giving, and you do not praise the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration. Similarly, up to you do not proclaim the names of the eighteen distinct attributes of a buddha as you proclaim the name of the perfection of wisdom.”

30.­2

Venerable Ānanda having said this, the Lord then said to him, “Ānanda, these‍—that is, the [F.2.a] five perfections, connect this in the same way with each, up to the eighteen distinct attributes of a buddha‍—are preceded by the perfection of wisdom.

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31.

Chapter 31: Physical Remains

31.­1

Then the Lord asked Śatakratu, head of the gods, “Kauśika, which of these two options would you choose: to have this Jambudvīpa filled right to the top with the physical remains of tathāgatas and to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, or to be given this perfection of wisdom?”

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“Lord,” replied Śatakratu, “were I to be offered this Jambudvīpa filled right to the top with the physical remains of the tathāgatas and to be offered this perfection of wisdom written out in book form‍—were I to be presented with these two options‍—I would want the perfection of wisdom. And why? Lord, it is not that I do not venerate those physical remains of the tathāgatas. Lord, I do indeed venerate them. It is not that I do not respect those physical remains of the tathāgatas, or do not revere, do not honor, and do not worship them. But I respect, revere, honor, and worship those physical remains of the tathāgatas because they come about from the perfection of wisdom. The physical remains of the tathāgatas [F.10.a] are suffused by the perfection of wisdom. That is why the physical remains of the tathāgatas get to be worshiped.”

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32.

Chapter 32: The Superiority of Merit

32.­1

“Kauśika, [F.22.b] there is infinitely great merit from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. And why? Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. A being established in the result of stream enterer is freed from all the terrible forms of life. Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha’s awakening, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. And why? Because it is established specifically so the way of buddhas is not brought to an end.

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33.

Chapter 33: Dedication

33.­1

Then the bodhisattva great being Maitreya said to the elder Subhūti, “Venerable monk Subhūti, when the basis of meritorious action arisen from a bodhisattva great being’s rejoicing that has been made into something shared in common by all beings has been dedicated to unsurpassed, perfect, complete awakening‍—and dedicated, furthermore, by way of not apprehending anything‍—that basis of meritorious action arisen from a bodhisattva great being’s rejoicing [F.36.a] that has been made into something shared in common by all beings and dedicated to unsurpassed, perfect, complete awakening is the highest, the most excellent, the foremost, the best, the most superb, sublime, unsurpassed, and unrivaled in comparison to the bases of meritorious action arisen from all beings’ rejoicing, and in comparison to the bases of meritorious action arisen from giving, the bases of meritorious action arisen from morality, and the bases of meritorious action arisen from meditation of those who have set out in the Śrāvaka Vehicle and those who have set out in the Pratyekabuddha Vehicle. And why? Because all the bases of meritorious action arisen from giving, arisen from morality, and arisen from meditation of those in the Śrāvaka Vehicle and those in the Pratyekabuddha Vehicle are made for personal disciplining, for personal calming, and for a personal complete nirvāṇa; the thirty-seven dharmas on the side of awakening, up to emptiness, signlessness, and wishlessness are for personal disciplining, personal calming, and a personal complete nirvāṇa, but that basis of meritorious action arisen from a bodhisattva’s rejoicing is for disciplining all beings, for calming all beings, and for the complete nirvāṇa of all beings, because it has been dedicated to unsurpassed, perfect, complete awakening.”

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34.

Chapter 34: Perfect Praise of the Quality of Accomplishment

34.­1

Then venerable Śāriputra said to the Lord, “Lord, the perfection of wisdom makes things clear because of absolute purity. Lord, the perfection of wisdom makes you want to bow. Lord, I bow to the perfection of wisdom. Lord, the perfection of wisdom is untainted by all three realms. Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views. Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening. Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution. Lord, the perfection of wisdom gives light because then all beings easily appropriate [F.52.b] the five eyes. Lord, the perfection of wisdom shows the ruts449 because beings caught in the ruts avoid the two edges. Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions. Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddhadharmas. Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark. Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed. Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas. Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed. Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back.450 Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas because of the emptiness that is the nonexistence of an intrinsic nature. Since this is the case, Lord, how does one stand in the perfection of wisdom?”

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35.

Chapter 35: Hells

35.­1

Then venerable Śāriputra inquired of the Lord, “Where did they die, Lord, bodhisattva great beings who have come here and believe in this perfection of wisdom? How long has it been since a son of a good family or daughter of a good family believing in this perfection of wisdom as the meaning and method455 set out for unsurpassed, perfect, complete awakening? On how many tathāgatas, worthy ones, perfectly complete buddhas have they attended? For how long have they been practitioners of the perfection of giving? For how long have they been practitioners of the perfection of morality, patience, perseverance, and concentration? For how long have they been practitioners of the perfection of wisdom?”


36.

Chapter 36: Teaching the Purity of All Dharmas

36.­1

Then venerable Śāriputra said to the Lord, “Lord, this purity is deep.”

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“It is deep, Śāriputra, because it is extremely pure,” said the Lord.

36.­2

“On account of what being extremely pure is it deep?” asked Śāriputra.

“Śāriputra,” replied the Lord, [F.67.a] “it is deep because form is extremely pure. It is deep because feeling, perception, volitional factors, and consciousness are extremely pure. It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure. It is deep because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure. It is deep because the perfection of giving is extremely pure. It is deep because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. It is deep because inner emptiness is extremely pure, up to it is deep because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. It is deep because the applications of mindfulness are extremely pure. It is deep because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. It is deep because the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are extremely pure. It is deep because awakening is extremely pure, up to the knowledge of all aspects is extremely pure.”


37.

Chapter 37: Nobody

37.­1

Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is not an agent.”

37.­2

The Lord responded, “Subhūti, the perfection of wisdom is the nonapprehender of all dharmas.”

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37.­3

“Lord, how do bodhisattva great beings practice the perfection of wisdom?” asked Subhūti

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37.­4

“Subhūti,” replied the Lord, “here when bodhisattva great beings practice the perfection of wisdom, if they do not practice form, they practice the perfection of wisdom; if they do not practice feeling, perception, volitional factors, or consciousness, they practice the perfection of wisdom. Similarly, if they do not practice the constituents, sense fields, dependent originations, perfections, emptinesses, dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, up to or the knowledge of all aspects, [F.75.b] they practice the perfection of wisdom.

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37.­5

“If they do not practice with the idea ‘form is permanent’ or ‘impermanent,’ they practice the perfection of wisdom. If they do not practice with the idea ‘form is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom. Similarly, up to if they do not practice with the idea ‘the knowledge of all aspects is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom.

37.­6

“And why? Because there is no such form that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant; there is no such feeling, perception, volitional factors, or consciousness that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant. Similarly, up to there is no such knowledge of all aspects that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant.

37.­7

“Furthermore, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘form is completed’ or ‘not completed,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is completed’ or ‘not completed,’ they practice the perfection of wisdom; and similarly, [F.76.a] up to if they do not practice with the idea ‘the knowledge of all aspects is completed’ or ‘not completed,’ they practice the perfection of wisdom.

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37.­8

“And why? ‘Form that is completed or not completed is not form.’ If they do not even practice like that, they practice the perfection of wisdom. Similarly, ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ and ‘consciousness that is completed or not completed is not consciousness.’ If they do not even practice like that, they practice the perfection of wisdom, and similarly, up to ‘the knowledge of all aspects that is completed or not completed is not the knowledge of all aspects.’ If they do not even practice like that, they practice the perfection of wisdom.”

37.­9

The Lord having said this, venerable Subhūti replied to him, “Lord, such an excellent exposition for bodhisattva great beings of those who are attached and not attached is amazing.”

37.­10

“Exactly so, Subhūti, exactly so!” said the Lord. “The tathāgata, worthy one, perfectly complete Buddha gives an excellent exposition of the attachments and nonattachments bodhisattva great beings have.

37.­11

“Furthermore, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘form is not attached,’ they practice the perfection of wisdom; if they do not practice with the idea ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is not attached,’ they practice the perfection of wisdom. [F.76.b]

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37.­12

“If they do not practice with the idea ‘the eyes are not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the ears . . . ,’ ‘the nose . . . ,’ ‘the tongue . . . ,’ ‘the body . . . ,’ or ‘the thinking mind is not attached,’ they practice the perfection of wisdom.

37.­13

“If they do not practice with the idea ‘the perfection of giving is not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the perfection of morality . . . ,’ ‘the perfection of patience . . . ,’ ‘the perfection of perseverance . . . ,’ ‘the perfection of concentration . . . ,’ or ‘the perfection of wisdom is not attached,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the ten powers . . . ,’ ‘the fearlessnesses . . . ,’ ‘the detailed and thorough knowledges . . . ,’ ‘the distinct attributes of a buddha . . . ,’ or ‘the knowledge of all aspects is not attached,’ they practice the perfection of wisdom.

37.­14

“Subhūti, when bodhisattva great beings practice the perfection of wisdom like that, they do not perceive ‘form is not attached’; they do not perceive ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is not attached’; up to they do not perceive ‘the knowledge of all aspects is not attached.’ They do not perceive ‘the result of stream enterer . . . ,’ ‘the result of once-returner . . . ,’ ‘the result of non-returner . . . ,’ ‘the state of a worthy one . . . ,’ ‘a pratyekabuddha’s awakening,’ or ‘unsurpassed, perfect, complete awakening is not attached.’ ” [B29]

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37.­15

Then venerable Subhūti said to the Lord, “Lord, that there is no improvement even with such an exposition of this deep Dharma teaching, and no decline even without an exposition, is amazing.”

37.­16

Venerable Subhūti having said that, the Lord replied to him, “Exactly so, Subhūti, [F.77.a] exactly so! Even with an exposition of the perfection of wisdom there is no improvement, and even without an exposition there is no decline.

37.­17

“This is like, Subhūti, tathāgatas, worthy ones, perfectly complete buddhas raising their voice, for as long as they live, in praise and denigration of space. Though they raise their voice in praise it does not improve, and though they raise their voice in denigration it does not decline. Praising space does not improve it and denigrating it does not make it decline.

37.­18

“To illustrate further, Subhūti, a voice raised in praise of illusory persons does not improve them, and a voice raised to denigrate them does not make them decline. They are not attached even to a voice raised in praise and do not feel enraged even by a voice raised to denigrate. It is similar, Subhūti, with the true nature of dharmas. It is like that whether it is explained, and it is like that whether it is not explained.”

37.­19

Subhūti said, “Lord, those bodhisattva great beings who practice the perfection of wisdom, who meditate on the perfection of wisdom and are not cowed, who do the yogic practice of this perfection of wisdom and do not turn back from unsurpassed, perfect, complete awakening are those who do what is difficult. And why? Lord, it is because of this: the cultivation of the perfection of wisdom is the cultivation of space, and the perfection of wisdom does not appear;466 the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving do not appear in space either. Form does not appear, and feeling, perception, volitional factors, and consciousness do not appear in space either. Inner emptiness does not appear, [F.77.b] up to and the emptiness that is the nonexistence of an intrinsic nature does not appear in space either. The applications of mindfulness do not appear; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path do not appear in space either. The ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha do not appear in space. The result of stream enterer does not appear, and similarly the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening do not appear in space, and neither does unsurpassed, perfect, complete awakening appear in space.

37.­20

“Those bodhisattva great beings who have buckled on armor for the sake of beings want467 to strive, want to try, want to make an effort for the sake of space. Lord, those bodhisattva great beings who want armor for the sake of beings want to liberate space. Lord, those bodhisattva great beings who want armor for the sake of all space-like dharmas want great armor. Lord, those bodhisattva great beings who want great armor for the sake of beings want to lift up space into the sky. Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening gain the perfection of perseverance. It is to those bodhisattva great beings wanting that sort of armor, Lord, that I bow down.

37.­21

“And why? To illustrate, Lord, if [F.78.a] this great billionfold world system were filled with tathāgatas like a thicket of sugarcane, or a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of rushes, or a thicket of rice, or a thicket of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring infinite, countless beings to maturity, still, a decline or increase in the mass of beings would not appear. And why? Because of the nonexistence of beings, and because of the isolation of beings. By the same token, Lord, I have said, ‘Those bodhisattva great beings who will fully awaken to unsurpassed, perfect, complete awakening for the sake of beings want to liberate space.’ ”

37.­22

Then it occurred to some monk or other to think this: “I bow down to Bhagavatī Prajñāpāramitā, where no dharma is produced and no dharma is stopped and yet there is the aggregate of morality; there is the aggregate of [F.78.b] wisdom and the aggregate of meditative stabilization, aggregate of liberation, and aggregate of knowledge and seeing of liberation; there is the result of stream enterer, and there is the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening; there is also unsurpassed, perfect, complete awakening; there are the Three Jewels‍—Buddha, Dharma, and Saṅgha‍—and there is the turning of the wheel of the Dharma.”

37.­23

Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, what yogic practice are the bodhisattva great beings who are doing the yogic practice of this perfection of wisdom doing?”

37.­24

“Kauśika,” replied Subhūti, “bodhisattva great beings who think they should train in this perfection of wisdom do a yogic practice in space.”

37.­25

Then Śatakratu, head of the gods, inquired of the Lord, “Lord, how should I guard, protect, and keep safe sons of a good family and daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom?”

37.­26

Subhūti asked in return, “Kauśika, do you see that dharma you have to guard, protect, and keep safe?”

37.­27

“Venerable monk Subhūti, I do not see that dharma I have to guard, protect, and keep safe,” replied Śatakratu,

37.­28

“Kauśika,” Subhūti continued, “if sons of a good family or daughters of a good family stand in this perfection of wisdom as it has been expounded, just that will guard, protect, and keep them safe. Humans and even [F.79.a] nonhumans find no opportunity to hurt them if they are inseparable from this perfection of wisdom as it has been expounded. Kauśika, whoever thinks that they have to guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom thinks that they have to guard, protect, and keep space safe.

37.­29

“What do you think, Kauśika, can you guard, protect, and keep safe an illusion, a mirage, a dream, an echo, or an apparition?”

“No, venerable monk Subhūti, you cannot,” said Śatakratu.

37.­30

“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and get tired out.

37.­31

“What do you think, Kauśika, can you guard, protect, and keep safe the dharma-constituent, the very limit of reality, suchness, or the inconceivable element?”

“No, venerable monk Subhūti, you cannot,” said Śatakratu.

37.­32

“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and tire themselves out.” [F.79.b]

37.­33

Śatakratu responded, “To the extent, venerable monk Subhūti, that bodhisattva great beings practicing the perfection of wisdom comprehend all dharmas to be like a dream, like an illusion, like an echo, like a mirage, like an apparition, like the city of the gandharvas‍—that they comprehend all dharmas to be like a magical creation‍—bodhisattva great beings with such a comprehension still do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything in a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything in a magical creation, and do not falsely project a causal sign of a magical creation.”

37.­34

“Kauśika,” said Subhūti, “if bodhisattva great beings practicing the perfection of wisdom do not falsely project form, do not project form as ‘mine,’ do not project anything onto form, and do not project a causal sign of form, then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not falsely project a causal sign of a dream; up to they do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation. Similarly, if they do not falsely project feeling . . . perception . . . volitional factors . . . or consciousness, do not falsely project consciousness as ‘mine,’ do not project anything onto consciousness, and do not project a causal sign of consciousness, up to do not falsely project the knowledge of all aspects, do not project the knowledge of all aspects as ‘mine,’ do not project [F.80.a] anything onto the knowledge of all aspects, and do not project a causal sign of the knowledge of all aspects, then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation.”

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37.­35

Then through the power of the Buddha, all the Cāturmahā­rājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, up to the Śuddhāvāsa class of gods, as many as there were stationed in the great billionfold world system, took divine sandalwood powders and specifically strewed them right over the Lord, approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side.

37.­36

Then all the Cāturmahā­rājika, Indra, Brahmā, up to the Śuddhāvāsa class of gods focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas in the eastern direction appearing in just these ways468 teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about this very perfection of wisdom and about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom. Similarly, they focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas each in the south, west, and north, below and above, and the intermediate directions as well, appearing in just these ways teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about [F.80.b] this very perfection of wisdom, about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom.

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37.­37

Then the Lord said to venerable Subhūti, “Subhūti, the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will teach just this perfection of wisdom at just this place on the earth as well. Those tathāgatas, worthy ones, perfectly complete buddhas that appear during this Fortunate Age will also, having fully awakened to unsurpassed, perfect, complete awakening, teach just this perfection of wisdom at just this place on the earth.”

37.­38

The Lord having said this, venerable Subhūti then inquired of him, “Lord, with which attributes, tokens, and signs will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”

37.­39

The Lord said, “Subhūti, here the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will not teach the Dharma ‘form is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘form is happiness’ or ‘suffering,’ ‘form is self’ or ‘selfless,’ or ‘form is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘form is bound’ or ‘freed.’

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37.­40

“Similarly, he will not teach the Dharma ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘consciousness is happiness’ or ‘suffering,’ ‘consciousness is self’ [F.81.a] or ‘selfless,’ or ‘consciousness is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘consciousness is bound’ or ‘freed.’

37.­41

“He will not teach the Dharma ‘form is past,’ ‘is future,’ or ‘is present.’ Similarly, he will not teach the Dharma ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is past,’ ‘is future,’ or ‘is present.’ Similarly, up to he will not teach the Dharma ‘the knowledge of all aspects is past,’ ‘is future,’ or ‘is present.’ He will not teach the Dharma ‘the knowledge of all aspects is bound’ or ‘freed.’ ”

37.­42

Then venerable Subhūti asked the Lord, “Lord, how will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”

37.­43

“Subhūti,” replied the Lord, “he will teach the extremely pure Dharma ‘form is extremely pure,’ and similarly, he will teach the extremely pure Dharma ‘feeling, perception, volitional factors, and consciousness are extremely pure.’ Similarly, up to he will teach the extremely pure Dharma ‘the knowledge of all aspects is extremely pure.’ ”

37.­44

“Lord, the perfection of wisdom is pure,’ said Subhūti.

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“Subhūti,” replied the Lord, “the perfection of wisdom is pure because form is pure. Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are pure, up to Subhūti, the perfection of wisdom is pure because [F.81.b] the knowledge of all aspects is pure.”

37.­45

Subhūti asked, “In what way, Lord, is the perfection of wisdom pure because form is pure? In what way is the perfection of wisdom pure because feeling, perception, volitional factors, and consciousness are pure, up to in what way, Lord, is the perfection of wisdom pure because the knowledge of all aspects is pure?”

37.­46

“Subhūti,” replied the Lord, “form that is unproduced and unceasing, without defilement and without purification, is pure form. Subhūti, feeling . . . , perception . . . , volitional factors . . . , and consciousness that is unproduced and unceasing, without defilement and without purification, is pure consciousness. Similarly, Subhūti, up to the knowledge of all aspects that is unproduced and unceasing, without defilement and without purification, is the pure knowledge of all aspects.

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37.­47

“Furthermore, Subhūti, the perfection of wisdom is pure because space is pure.”

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“In what way, Lord, is the perfection of wisdom pure because space is pure?” asked Subhūti.

37.­48

“Subhūti,” replied the Lord, “space is pure because it is unproduced and unceasing, without defilement and without purification.

37.­49

“Subhūti, the perfection of wisdom is pure because space is untainted.”

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“In what way, Lord, is the perfection of wisdom pure because space is untainted?” [F.82.a] asked Subhūti.

37.­50

“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space cannot be grasped.”

37.­51

“In what way, Lord, is the perfection of wisdom pure because space cannot be grasped?” asked Subhūti.

37.­52

“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space does not say anything.”

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37.­53

“In what way, Lord, is the perfection of wisdom pure because space does not say anything?” asked Subhūti.

37.­54

The Lord replied, “The perfection of wisdom is pure because, Subhūti, just like the two sounds of an echo, to give an analogy, so too space does not say anything.

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37.­55

“Subhūti, the perfection of wisdom is pure because space does not converse about anything.”

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37.­56

“In what way, Lord, is the perfection of wisdom pure because space does not converse about anything?” asked Subhūti.

37.­57

“Subhūti,” replied the Lord, “in space there is no conversation at all, so the perfection of wisdom is pure because space does not converse about anything.

37.­58

“Subhūti, the perfection of wisdom is pure because space cannot be apprehended.”

“In what way, Lord, is the perfection of wisdom pure because space cannot be apprehended?” asked Subhūti.

37.­59

“Subhūti,” replied the Lord, “in space there is nothing at all that can be apprehended, so the perfection of wisdom is pure because space cannot be apprehended.

37.­60

“Subhūti, the perfection of wisdom is pure because form is extremely pure, cannot be apprehended, is unproduced and unceasing, [F.82.b] and without defilement and without purification. Similarly, Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification. Similarly, Subhūti, up to the perfection of wisdom is pure because the knowledge of all aspects is extremely pure, cannot be apprehended, is unproduced and unceasing, and is without defilement and without purification. Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification.”

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37.­61

“In what way, Lord, is the perfection of wisdom pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification?” asked Subhūti.

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37.­62

“Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure,” replied the Lord.

37.­63

Subhūti said, “Lord, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom will not contract diseases of the eyes; will not contract diseases of the ears, nose, tongue, or body; and will not contract diseases of the thinking mind, will not have stunted minor parts of the body, and will not have decrepit bodies. [F.83.a] Those sons of a good family or daughters of a good family will not die in a distressed state. Many thousands of gods who want to listen to the Dharma follow right behind them. The Cāturmahā­rājika, up to the Śuddhāvāsa class of gods follow right behind. On the eighth, the fourteenth, and the fifteenth469 many hosts of gods gather wherever sons of a good family or daughters of a good family who are Dharma preachers preach the perfection of wisdom. Those sons of a good family or daughters of a good family who are preaching the perfection of wisdom create a lot of merit‍—create infinite, countless, inconceivable, immeasurable amounts of merit.”

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“Exactly so, Subhūti, exactly so!” said the Lord. “Those sons of a good family or daughters of a good family who preach the perfection of wisdom in front of an audience of gods on the eighth, the fourteenth, and the fifteenth create infinite, countless, inconceivable, immeasurable, inexpressible amounts of merit.

37.­65

“And why? Subhūti, it is because this‍—namely, the perfection of wisdom‍—is a great jewel. Thanks to this, the perfection of wisdom jewel, beings are freed from hell, freed from the animal world, freed from the world of Yama, and freed from being a poor human.

37.­66

“They are born in great sāla tree–like royal families, born in great sāla tree–like brahmin families, born in great sāla tree–like business families, up to born as Naiva­saṃjñā­nāsaṃjñāyatana gods. This perfection of wisdom produces the result of stream enterer, and it produces [F.83.b] the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening.

37.­67

“And why? Because in this perfection of wisdom the ten wholesome actions are taught in detail. Because thanks to it great sāla tree–like royal families exist, great sāla tree–like brahmin families exist, and great sāla tree–like business families exist; the Cāturmahā­rājika gods, the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods, the Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Asaṃjñisattva, the Sudarśana, Sudṛśa, Avṛha, Atapa, and Akaniṣṭha gods, and the gods in the Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcityāyatana, and Naiva­saṃjñā­nāsaṃjñāyatana exist; the result of stream enterer exists, and the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening exist. Because in this perfection of wisdom the four concentrations, the four immeasurables, and four formless absorptions exist; the perfection of giving exists; the perfections of morality, patience, perseverance, concentration, and wisdom exist; the applications of mindfulness exist; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path exist; inner emptiness, [F.84.a] up to the existence of the emptiness that is the nonexistence of an intrinsic nature exists; the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha exist, up to the knowledge of all aspects exists, that is to say, in this perfection of wisdom those dharmas and so on are taught in detail. Therefore this‍—that is, the perfection of wisdom‍—is a great jewel.

37.­68

“Subhūti, in the perfection of wisdom there is no dharma that is produced or ceases, is defiled or purified, or is appropriated or rejected at all. And why? Because those dharmas that could be produced or cease, or could be defiled or purified, or could be appropriated or rejected do not exist.

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“Subhūti, you cannot apprehend any dharma that is wholesome or unwholesome, with outflows or without outflows, a basic immorality or not a basic immorality, with afflictions or without afflictions, ordinary or extraordinary, compounded or uncompounded in this perfection of wisdom jewel at all. Subhūti, because of this one of many explanations, this perfection is a great jewel.

37.­70

“Subhūti, that perfection is a great jewel because that great jewel is not tainted by any dharma. And why? Because you cannot apprehend that dharma on account of which it might become tainted. Therefore, Subhūti, this great jewel perfection is untainted.

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37.­71

“Subhūti, if bodhisattva great beings practicing the perfection of wisdom thus do not form any notion and thus do not conceive, thus do not apprehend, thus do not engage in thought construction, they are practicing the perfection of wisdom, they are meditating on the perfection of wisdom, and they see the lord buddhas. They go from [F.84.b] buddhafield to buddhafield to respect, revere, honor, and worship those lord buddhas, and when they are going from buddhafield to buddhafield they also bring beings to maturity and purify a buddhafield.

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37.­72

“Subhūti,470 this perfection of wisdom does not cause any dharma to be gained, does not teach it, does not cause it to be borne in mind, does not bestow it, does not make it arise, does not make it stop, does not make it defiled, does not make it pure, does not make it decline, and does not make it increase. It is not past, or future, or present either.

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37.­73

“Subhūti, this perfection of wisdom also does not cause the desire realm to be transcended, and it does not make it be there either. It does not cause the form realm to be transcended, and it does not make it be there either. It does not cause the formless realm to be transcended, and it does not make it be there either. It does not bestow the perfection of giving, and it also does not remove it; it does not bestow the perfections of morality, patience, perseverance, concentration, or wisdom, and it also does not remove them. It does not bestow inner emptiness, and it also does not remove it; it does not bestow, up to the existence of the emptiness that is the nonexistence of an intrinsic nature, and it also does not remove it. It does not bestow the applications of mindfulness, and it also does not remove them. Similarly, it does not bestow the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path, and it also does not remove them. It does not bestow the ten powers, and it also does not remove them; it does not bestow the four fearlessnesses, four detailed and thorough knowledges, [F.85.a] or eighteen distinct attributes of a buddha, and it also does not remove them. It does not bestow the result of stream enterer, and it also does not remove it; it does not bestow the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, or the knowledge of all aspects, and it also does not remove them.

37.­74

“This perfection of wisdom does not bestow the buddhadharmas, and it also does not remove them; it does not bestow the dharmas of ordinary persons, and it also does not remove them; it does not bestow the dharmas of śrāvakas or pratyekabuddhas, and it also does not remove them; it does not bestow the buddha dharmas, and it also does not remove them. Subhūti, this perfection of wisdom does not remove the compounded element, and it does not bestow the uncompounded element.

37.­75

“And why? Because this principle of the dharma-constituent simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, and the tathāgatas fully awaken to and are clearly aware of it, and while fully awakened and clearly aware they speak about it and explain, reveal, and teach it.”

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37.­76

Then a great many hundred thousands of gods standing in the sky above shouted and let out a cheer, and while strewing down blue lotus, lotus, red lotus, white lotus, and coral tree flowers they also exclaimed, “Ah! We are seeing a second turning of the wheel of the Dharma in the world.” And while this perfection of wisdom was being taught, a great many thousands of gods [F.85.b] gained the forbearance for the nonproduction of dharmas from it.

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37.­77

Then the Lord said to venerable Subhūti, “Subhūti, given the emptiness that is the nonexistence of an intrinsic nature, this perfection of wisdom has not been made available because any Dharma has to be engaged in or backed away from, so it is not a second turning of the wheel of Dharma, and it is not a first turning either.”

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37.­78

“Lord, what is the emptiness that is the nonexistence of an intrinsic nature when471 this perfection of wisdom has not been made available in order to turn forward or turn backward any Dharma?” asked Subhūti.

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37.­79

“Subhūti,” replied the Lord, “the perfection of wisdom is empty of the perfection of wisdom, and similarly, the perfection of concentration . . . , perseverance . . . , patience . . . , morality . . . , and giving is empty of the perfection of giving. Inner emptiness is empty of inner emptiness, 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 applications of mindfulness are empty of the applications of mindfulness, and similarly, the right efforts . . . , the legs of miraculous power . . . , the faculties . . . , the powers . . . , the limbs of awakening . . . , and path is empty of the path. The ten powers are empty of the ten powers, and the four fearlessnesses . . . , the four detailed and thorough knowledges . . . , and the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha. The result of stream enterer is empty of the result of stream enterer, and similarly, the result of once-returner . . . , the result of non-returner . . . , the state of a worthy one . . . , a pratyekabuddha’s awakening . . . , and the knowledge of all aspects is empty of the knowledge of all aspects.”

37.­80

Subhūti said, “This‍—that is, [F.86.a] the emptiness that is the nonexistence of an intrinsic nature, the perfection of wisdom‍—is a great perfection. All dharmas are empty of the intrinsic nature of all dharmas, but still bodhisattva great beings, thanks to this perfection of wisdom, will fully awaken to unsurpassed, perfect, complete awakening without fully awakening to any dharma at all, will turn the wheel of the Dharma even though any Dharma that has to be engaged in or backed away from does not exist, will not see any Dharma at all, and will not not see any Dharma at all either. And why? Because a dharma that engages or backs away cannot be apprehended, because all dharmas absolutely do not come into being, so emptiness does not engage, nor does it back away; the signless and the wishless also do not engage, nor do they back away.

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37.­81

“Therefore, this teaching of the perfection of wisdom, this illumination, discourse, exposition, advancement, explanation, revelation, description, making clear, and explication is the teaching of the perfection of wisdom that is perfectly pure. Nobody teaches that teaching of the perfection of wisdom, and nobody receives it, and what nobody has taught and nobody has received, that nobody has directly realized. And what nobody has taught, nobody has received, and nobody has directly realized, there nobody has entered into nirvāṇa either. And in this Dharma teaching there is also nobody who becomes worthy of offerings.”

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This was the thirty-seventh chapter, “Nobody,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”472


38.

Chapter 38: Cannot Be Apprehended

38.­1

Then [F.86.b] venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is a perfection of a nonexistent thing.”

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“Because space is a nonexistent thing, Subhūti,” replied the Lord.

38.­2

“Lord, this perfection of wisdom is a perfection of equality,” said Subhūti.

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“Because all dharmas are equally nonapprehendable, Subhūti,” replied the Lord.

38.­3

“Lord, this perfection of wisdom is a perfection of isolation,” said Subhūti.

“Because of the emptiness that transcends limits,” replied the Lord.


39.

Chapter 39: The Northern Region

39.­1

Then it occurred to Śatakratu, head of the gods, to think, “Those sons of a good family or daughters of a good family must have served the earlier victors well for the proclamation of this perfection of wisdom to be within their range of hearing; their wholesome roots must be sprung from the Tathāgata, and they must have been assisted by spiritual friends for the proclamation of this perfection of wisdom to be within their range of hearing too, so what need is there to say more about those who take up, bear in mind, read aloud, and master it, and about those who, having taken it up and borne it in mind, read it aloud, and mastered it, also practice it for suchness?476 Those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, and master this perfection of wisdom, and who, having taken it up and borne it in mind, read it aloud and mastered it, also practice it for suchness, have attended on many buddhas. Those sons of a good family [F.93.a] or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also made inquiries about it with earlier tathāgatas, worthy ones, perfectly complete buddhas. Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also practiced the perfection of giving and practiced the perfection of morality, patience, perseverance, concentration, and wisdom for many hundred millions of eons.”


40.

Chapter 40: The Work of Māra

40.­1

Then venerable Subhūti inquired of the Lord,499 “Lord, in light of these pronouncements you have made about the good qualities that accrue to those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening, and who are practicing the six perfections, bringing beings to maturity, and taking possession of a buddhafield, what sorts of hindrances can those sons of a good family and daughters of a good family expect to face?”


41.

Chapter 41: Not Complete Because of Māra

41.­1

“Furthermore, Subhūti, when the Dharma listener wants to listen to the perfection of wisdom, to write it out, take it up, clearly articulate it, recite it, and read it out loud, and the Dharma preacher has become too lazy, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

41.­2

“Furthermore, Subhūti, when the Dharma preacher has not become too lazy to write out this deep perfection of wisdom, to take it up, clearly articulate it, and recite it, but the Dharma listener has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.


42.

Chapter 42: Revealing the World

42.­1

“To illustrate, Subhūti, there might be [F.128.b] five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand sons of a certain woman and all of them would make an effort,507 thinking, ‘What can we do so that our mother who gave birth to us, gave us the bodies we have and gave us life, does not fall sick; what can we do so that our mother is not in danger; what can we do so that our mother lives for a long time; what can we do so that our mother is not physically uncomfortable?’ Serving their mother with the finest service, protecting her with the finest protection, those sons think, ‘She must not face danger to her life or grow physically weak; or be attacked by mosquitos, black flies, or poisonous crawling creatures; or suffer from cold or heat, hunger or thirst.’ Thus, those sons attend on their mother with all the requirements for happiness; thus they serve their mother, thinking, ‘She reveals this world to us.’


43.

Chapter 43: Inconceivable

43.­1

Then as many gods as there were stationed in the great billionfold world system, living in the desire realm, and living in the form realm took sandalwood powders and specifically approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said [F.136.b] to the Lord, “Lord, this revelation of the perfection of wisdom is deep. Why, Lord, is the perfection of wisdom deep?”


44.

Chapter 44: Made Up

44.­1

Then venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is deep. Lord, this perfection of wisdom has been made available through tremendous work. This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, [F.144.a] work equal to the unequaled.”

44.­2

Venerable Subhūti having said this, the Lord replied to him, “Exactly so, Subhūti, exactly so! Subhūti, this perfection of wisdom has been made available through tremendous work. This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled. And why? Subhūti, it is because the six perfections make up this deep perfection of wisdom. Subhūti, it is because inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature make it up; and the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path make up this deep perfection of wisdom. Subhūti, it is because the Tathāgata’s ten powers make up this deep perfection of wisdom; the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha make it up; and because, Subhūti, the buddha, up to the knowledge of all aspects make up this deep perfection of wisdom.

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45.

Chapter 45: A Boat

45.­1

“To illustrate, Subhūti, you should know that when a boat has broken up on the ocean, unless those people who are standing in it grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not reach the shore of the ocean and will die. Subhūti, when a boat has broken up on the ocean, those people who have it in mind to grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not die in the ocean; they will happily cross over the ocean and stand on dry land. Similarly, Subhūti, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle endowed with just faith and just joy who do not write out, clearly articulate, recite, or properly pay attention to the sūtras connected with this deep perfection of wisdom, and similarly, connect this with do not write out, clearly articulate, recite, or hold as a support the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving, and similarly, connect this with each, up to do not write out, clearly articulate, recite, properly pay attention to, or hold as a support the knowledge of all aspects‍—you should know about these people in the Bodhisattva Vehicle who have set forth to the knowledge of all aspects that in the interim they will get into trouble on the path. They [F.150.a] will actualize the śrāvaka level or pratyekabuddha level. Subhūti, those people in the Bodhisattva Vehicle who have faith, have forbearance, have serene confidence, have a surpassing aspiration, have enjoyment, have belief, have renunciation, and have not given up the effort for full awakening to unsurpassed, complete awakening will write out, clearly articulate, recite, and properly pay attention to this perfection of wisdom. Look, Subhūti, those sons of a good family or daughters of a good family with faith, forbearance, serene confidence, a surpassing aspiration, belief, and renunciation, who have not given up the effort for unsurpassed, complete awakening, and those who assist525 the perfection of wisdom, up to assist the knowledge of all aspects will not get into trouble in the interim. They pass beyond the śrāvaka and pratyekabuddha levels and, having brought beings to maturity and purified a buddhafield, fully awaken to unsurpassed, complete awakening.

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46.

Chapter 46: Teaching the Intrinsic Nature of All Dharmas

46.­1

The Lord having said that, venerable Subhūti inquired of him, “Lord, how should bodhisattva great beings beginning the work train in the perfection of wisdom? How should they train in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving?”

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“Subhūti,” replied the Lord, “bodhisattva great beings beginning the work who want to train in the perfection of wisdom, and who want to train in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, should attend on spiritual friends who teach the perfection of wisdom. Those who want to train in . . . up to the perfection of giving should pursue,528 worship,529 and attend on spiritual friends who teach the perfection of giving.

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47.

Chapter 47: Taming Greed

47.­1

Subhūti [F.162.a] then asked, “Lord, what will the attributes, tokens, and signs535 be of those bodhisattva great beings who will believe in this deep perfection of wisdom, and what will be their intrinsic nature?”

47.­2

Venerable Subhūti having thus inquired, the Lord replied to him, “Those bodhisattva great beings who will believe in this deep perfection of wisdom have eliminated greed and are in their intrinsic nature isolated from it; they have also eliminated hatred and confusion and are in their intrinsic nature isolated from them. Subhūti, they are in their intrinsic nature isolated from the token of greed. Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the tokens of hatred and confusion.

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48.

Chapter 48: A Presentation of the Bodhisattvas’ Training

48.­1

Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders, took up divine blue lotus, red lotus, and white lotus flowers, and specifically strewed them down on the Lord. Having strewed them they approached the Lord, went up to him, bowed their heads to the Lord’s feet, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said to the Lord, “Lord, the tathāgatas,