The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 38: Cannot Be Apprehended
- Jinamitra
- Surendrabodhi
- Yeshé Dé

Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.21 (2023)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 38: Cannot Be Apprehended
Then [F.86.b] venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is a perfection of a nonexistent thing.”
“Because space is a nonexistent thing, Subhūti,” replied the Lord.
“Lord, this perfection of wisdom is a perfection of isolation,” said Subhūti.
“Because of the emptiness that transcends limits,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that cannot be crushed,” said Subhūti.
“Because all dharmas are unfindable,” replied the Lord.
“Because of not having a name and body,” replied the Lord.
“Because the movement of breath in and out is unfindable,” replied the Lord.
“Because applied and sustained thought is unfindable,” replied the Lord.
“Because the feeling, perception, volitional factors, and consciousness aggregates are unfindable,”475 replied the Lord.
“Lord, this perfection of wisdom is a perfection that has not come to an end,”476 said Subhūti.
“Lord, this perfection of wisdom is a perfection without a maker,” said Subhūti.
“Because a maker is unfindable,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without a knower,” said Subhūti.
“Because a knower is unfindable,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that does not change places,” said Subhūti.
“Because death and rebirth are unfindable,” replied the Lord.
“Lord, [F.87.b] this perfection of wisdom is an indestructible perfection,” said Subhūti.
“Because all dharmas are indestructible in their nature, death and rebirth cannot be apprehended,” replied the Lord.
“Because a dream that has been dreamed cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is an echo-like perfection,” said Subhūti.
“Because a sound called out cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is an apparition-like perfection,” said Subhūti.
“Because a reflection in a mirror cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a mirage-like perfection,” said Subhūti.
“Because falling477 water cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is an illusion-like perfection,” said Subhūti.
“Because a causal sign cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without confusion,” said Subhūti.
“Because the gloom of ignorance cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without defilement,” said Subhūti.
“Because defilement cannot be apprehended,” replied the Lord.
“Lord, [F.88.a] this perfection of wisdom is a perfection without purification,” said Subhūti.
“Because the presence of defilement cannot be apprehended,” replied the Lord.
“Because all phenomena cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that cannot be apprehended,” said Subhūti.
“Because the possible cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without thought construction,” said Subhūti.
“Because all thought construction has been destroyed,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without false projection,” said Subhūti.
“Because all false projection has been destroyed,” replied the Lord.
“Lord, this perfection of wisdom is an immovable perfection,” said Subhūti.
“Because of the establishment of the dharma-constituent,” replied the Lord.
“Because it is a full awakening to all dharmas as unmistaken suchness,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without obsession,” [F.88.b] said Subhūti.
“Because all dharmas are in a state where there is no conceptualization,” replied the Lord.
“Lord, this perfection of wisdom is a calm perfection,” said Subhūti.
“Because all dharmas are without causal signs and cannot be apprehended,” replied the Lord.
“Because the causal sign of greed cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without confusion,” said Subhūti.
“Lord, this perfection of wisdom is a perfection without affliction,” said Subhūti.
“Because it is without false imagination,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without a being,” said Subhūti.
“Because a being cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is not a means of measurement,” said Subhūti.
“Lord, this perfection of wisdom is not at the two extremes,” said Subhūti.
“Because an extreme is unfindable,” replied the Lord.
“Lord, this perfection of wisdom is an untarnished perfection,” said Subhūti.
“Because it has gone beyond the śrāvaka and pratyekabuddha levels,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that does not conceptualize,” said Subhūti.
“Because conceptualization cannot be apprehended,” replied the Lord.
“Because the measure of all phenomena cannot be apprehended,” replied the Lord.
“Because all phenomena are not suitable to be clung to,” replied the Lord.
“Because all phenomena are not settled down on,” replied the Lord.
“Because an intrinsic nature of all phenomena cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection without a defining mark,” said Subhūti.
“Because all phenomena have no causal sign,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is inner emptiness,” said Subhūti.
“Because all inner phenomena cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the outer emptiness,” said Subhūti.
“Because all outer phenomena cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is inner and outer emptiness,” said Subhūti.
“Because all inner and outer phenomena cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of emptiness,” said Subhūti.
“Because the emptiness of emptiness cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the great emptiness,” [F.90.a] said Subhūti.
“Because the great emptiness cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of ultimate reality,” said Subhūti.
“Because the emptiness of ultimate reality cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of the compounded,” said Subhūti.
“Because the emptiness of the compounded cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of the uncompounded,” said Subhūti.
“Because the emptiness of the uncompounded cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of what transcends limits,” said Subhūti.
“Because the emptiness of what transcends limits cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of no beginning and no end,” said Subhūti.
“Because the emptiness of no beginning and no end cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of nonrepudiation,” said Subhūti.
“Because the emptiness of nonrepudiation cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of a basic nature,” said Subhūti.
“Because compounded and uncompounded dharmas [F.90.b] cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of all dharmas,” said Subhūti.
“Because the emptiness of all dharmas cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of its own mark,” said Subhūti.
“Because the emptiness of its own mark cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of not apprehending,” said Subhūti.
“Because the emptiness of not apprehending cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of a nonexistent thing,” said Subhūti.
“Because the emptiness of a nonexistent thing cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness of an intrinsic nature,” said Subhūti.
“Because the emptiness of an intrinsic nature cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the emptiness that is the nonexistence of an intrinsic nature,” said Subhūti.
“Because the emptiness that is the nonexistence of an intrinsic nature cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the applications of mindfulness,” said Subhūti.
“Because body, feeling, mind, and dharmas cannot be apprehended,” replied the Lord. [F.91.a]
“Lord, this perfection of wisdom is a perfection that is the right efforts,” said Subhūti.
“Because wholesome and unwholesome dharmas cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the legs of miraculous power,” said Subhūti.
“Because the four legs of miraculous power cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the faculties,” said Subhūti.
“Because the five faculties cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the powers,” said Subhūti.
“Because the five powers cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the limbs of awakening,” said Subhūti.
“Because the seven limbs of awakening cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the path,” said Subhūti.
“Because the eightfold path cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is emptiness,” said Subhūti.
“Because distortion cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is signlessness,” said Subhūti.
“Because conceptualization cannot be apprehended,” [F.91.b] replied the Lord.
“Lord, this perfection of wisdom is a perfection that is wishlessness,” said Subhūti.
“Because a wish cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is deliverance,” said Subhūti.
“Because the eight deliverances cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is absorption,” said Subhūti.
“Because the nine serial absorptions cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the noble truth,” said Subhūti.
“Because suffering, origination, cessation, and path cannot be apprehended,” replied the Lord.
“Because miserliness cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is morality,” said Subhūti.
“Because immorality cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is patience,” said Subhūti.
“Because malice cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is perseverance,” [F.92.a] said Subhūti.
“Because laziness cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is concentration,” said Subhūti.
“Because distraction cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is wisdom,” said Subhūti.
“Because intellectual confusion cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the ten powers,” said Subhūti.
“Because all the aspects of all dharmas cannot be apprehended,” replied the Lord.
“Because the knowledge of path aspects cannot be apprehended,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is detailed and thorough knowledge,” said Subhūti.
“Because knowledge is totally unattached and unimpeded,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is great compassion,” said Subhūti.
“Because it does not forsake all beings,” replied the Lord.
“Lord, this perfection of wisdom is a perfection that is the distinct attributes of a buddha,” said Subhūti.
“Because it has gone beyond all śrāvaka and pratyekabuddha attributes,” [F.92.b] replied the Lord.
“Lord, this perfection of wisdom is a perfection that is suchness,” said Subhūti.
“Lord, this perfection of wisdom is a perfection that is self-originated,” said Subhūti.
“Lord, this perfection of wisdom is a perfection that is buddha,” said Subhūti.
“Because it has fully awakened to all aspects of all phenomena,” replied the Lord.
This was the thirty-eighth chapter, “Cannot Be Apprehended,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”