The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 43: Inconceivable
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)
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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 43: Inconceivable
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?”
The Lord replied, “Gods, this perfection of wisdom is deep because it is marked511 by emptiness. Gods, the perfection of wisdom is marked by signlessness, is marked by wishlessness, marked by the absence of occasioning anything, marked by the absence of production, marked by the absence of stopping, marked by the absence of defilement, marked by the absence of purification, marked by the absence of an existent thing, marked by an intrinsic nature,512 marked by the absence of a foundation, marked by the absence of annihilation, marked by the absence of going on and on forever, marked by the absence of unity, marked by the absence of difference, marked by the absence of coming, marked by the absence of going, and is marked by space. Gods, since this perfection of wisdom is marked like that, the Tathāgata uses the conventional label as an ordinary conventional term, but not as an ultimate one.
“Gods, the world with its gods, humans, and asuras cannot disturb those marks. And why? Gods, it is because the world with its gods, humans, and asuras has just the marks it has as well. Gods, a mark does not disturb a mark. A mark does not know a mark. A mark does not know the absence of a mark. The absence of a mark does not know a mark. And the absence of a mark does not know the absence of a mark. Therefore, in that mark, and in that absence of a mark, and also in them both that which makes known, or who [F.137.a] makes known, or to whom it is made known, or the intrinsic nature of whom it is made known to do not exist.
“Gods, those marks are not occasioned by form, and they are not occasioned by feeling, perception, volitional factors, or consciousness. They are not occasioned by the perfection of giving. They are not occasioned by the perfection of morality, patience, perseverance, concentration, or wisdom. They are not occasioned by all the emptinesses. They are not occasioned by the dharmas on the side of awakening; they are not occasioned by the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha; and they are not occasioned by the knowledge of all aspects. Gods, they are not human or nonhuman, or with outflows or without outflows, or ordinary or extraordinary, or compounded or uncompounded, because all marks have no mark.
“Gods, if somebody says ‘the mark of space is like this,’ would they be making a correct statement?”
“Lord, they would not be making a correct statement,” said the gods. “And why? Lord, space is not known through any mark, because the space element is uncompounded.”
“Gods,” said the Lord, “whether the tathāgatas arise or whether the tathāgatas do not arise the element of marks simply remains as it really is, the element of no marks. A tathāgata has perfectly and fully awakened to that, [F.137.b] therefore a tathāgata is called a ‘tathāgata.’ ”
“Lord,” replied the gods, “because a tathāgata has fully awakened to those marks, the knowledge of a tathāgata is unattached. Those are the marks with which a tathāgata remains teaching all marks, and these marks a tathāgata has fully awakened to are deep.
“Lord, the Tathāgata has given an exposition of all marks by giving an exposition of the perfection of wisdom. Lord, this perfection of wisdom within the range of the tathāgatas, worthy ones, perfectly complete buddhas is deep, and it is totally amazing that the Tathāgata has fully awakened to unsurpassed, perfect, complete awakening through practicing it, and, having fully awakened to unsurpassed, perfect, complete awakening, has differentiated all the marks: has differentiated the mark of form, and the marks of feeling, perception, volitional factors, and consciousness; up to has differentiated the mark of all dharmas; and has differentiated the mark of the knowledge of all aspects.”
Then the Lord said to those gods living in the desire realm and living in the form realm, “The mark of form is something that can show itself,513 but a tathāgata has fully awakened even to that very form through the absence of a mark. Similarly, the mark of feeling is experience . . . ; the mark of perception is taking up . . . ; the mark of volitional factors is occasioning something . . . ; and the mark of consciousness is a specific cognition, but [F.138.a] a tathāgata has fully awakened even to that through the absence of a mark. The mark of the aggregates is suffering, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of the constituents is like a poisonous snake, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of the sense fields is a gateway to coming about, but a tathāgata has fully awakened even to those through the absence of a mark. The mark of dependent origination is where everything is complete, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the perfection of giving is abandoning, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the perfection of morality is not getting overheated. . . ;514 the mark of the perfection of patience is not being upset . . . ; the mark of the perfection of perseverance is not being able to be crushed . . . ; the mark of the perfection of concentration is being collected . . . ; and the mark of the perfection of wisdom is rejecting,515 but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the four concentrations . . . ; the four immeasurables . . . ; and the four formless absorptions is being undisturbed, but a tathāgata has fully awakened even to them through the absence of a mark. The thirty-seven dharmas on the side of awakening are marked by causing escape, but a tathāgata has fully awakened even to them through the absence of a mark. The mark of emptiness is detachment . . . ; the mark of signlessness is peace . . . ; and the mark of wishlessness is eliminating suffering, but a tathāgata has fully awakened even to that through the absence of a mark. The mark of the deliverances [F.138.b] is causing release, but a tathāgata has fully awakened even to them through the absence of a mark.
Similarly, connect the powers with the mark of being very certain . . . ; the fearlessnesses with the mark of being very firmly grounded . . . ; the detailed and thorough knowledges with the mark of being something that cannot be torn away . . . ; great love with the mark of supplying benefit . . . ; great compassion with the mark of protecting . . . ; great joy with the mark of great delight in all the buddhadharmas . . . ; great equanimity with the mark of remaining indifferent toward pleasure and pain, gaining and not gaining, fame and infamy, and praise and blame that cause faults in beings . . . ;516 and the distinct attributes of a buddha with the mark of not being partaken of, but the Tathāgata has fully awakened even to them through the absence of a mark. The mark of the knowledge of a knower of all aspects is direct perception, but a tathāgata has fully awakened even to that through the absence of a mark. Thus, gods, a tathāgata has fully awakened to all dharmas through the absence of a mark. Therefore, gods, the Tathāgata is said to have knowledge that is unattached.”
Then the Lord said to venerable Subhūti, “Subhūti, the perfection of wisdom gives birth to the tathāgatas, worthy ones, perfectly complete buddhas. The perfection of wisdom reveals the world to the tathāgatas. Why? The tathāgatas are contingent on this dharma, that is, the perfection of wisdom. They respect, revere, honor, and worship this dharma. Therefore, Subhūti, that dharma, the perfection of wisdom the tathāgatas respect, revere, honor, [F.139.a] and worship, is the true nature of dharmas. And why? Subhūti, the lord buddhas have appeared from this perfection of wisdom.
“Subhūti, the Tathāgata is cognizant of what has been done, and acknowledges what has been done. Subhūti, those who say ‘the Tathāgata is cognizant of what has been done and acknowledges what has been done’ make a correct statement. And how does the Tathāgata demonstrate that he is cognizant of what has been done, and acknowledge what has been done? Subhūti, since the Tathāgata, having traveled in that vehicle and on that path, fully awakened to unsurpassed, perfect, complete awakening, therefore the Tathāgata respects, reveres, honors, worships, protects, and treasures just that vehicle and just that path. You should view that as the Tathāgatas’ cognizance of what has been done and acknowledgment of what has been done.517
“Furthermore, Subhūti, the Tathāgata fully awakens to all dharmas as not done and not changed because there is no doer; because there is no body,518 he fully awakens to them as not done. Subhūti, the full awakening by the Tathāgata to all dharmas as without the act of doing, thanks to the perfection of wisdom, that is the Tathāgata’s cognizance of what has not been done, and acknowledgment of what has not been done. Furthermore, Subhūti, thanks to the perfection of wisdom, on account of being ultimately unoriginated, the Tathāgata has engaged with all the dharmas of the unmade transcendental knowledge.519
“Subhūti, because of this one of many explanations, the perfection of wisdom gives birth to the tathāgatas.”
“Lord, when all dharmas are not producers and are not revealers, how then does the perfection of wisdom [F.139.b] give birth to the tathāgatas and reveal the world?” asked Subhūti.
“Exactly so, Subhūti, exactly so!” replied the Lord. “All dharmas are not producers and are not revealers. And why, Subhūti, are all dharmas not producers and not revealers? Subhūti, it is because all dharmas are empty, ring hollow, are in vain, are a fraud, and are pointless. Because of this one of many explanations, Subhūti, all dharmas are not producers and are not revealers.
“And why, Subhūti, are all dharmas not producers and not revealers? Subhūti, it is because all dharmas are without a foundation and do not belong to anything. Because of this one of many explanations, Subhūti, all dharmas are not producers and are not revealers. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“It reveals it, moreover, because form is not seen. It reveals it because feeling, perception, volitional factors, and consciousness are not seen. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.”
“Lord, how, because form, feeling, perception, volitional factors, and consciousness are not seen, does it reveal it?” asked Subhūti.
“Subhūti,” replied the Lord, “when a consciousness with form as objective support does not arise, because, Subhūti, form is thus not seen, it reveals the world. Similarly, when a mind with feeling . . . , perception . . . , volitional factors . . . , and consciousness as objective support does not arise, because consciousness is thus not seen, it reveals the world. Connect this in the same way with each, up to when a consciousness with the knowledge of all aspects as objective support does not arise, because, Subhūti, the knowledge of all aspects [F.140.a] is thus not seen, it reveals the world. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.”
“Furthermore, Subhūti, how does the perfection of wisdom give birth to the tathāgatas and reveal the world? Subhūti, here this perfection of wisdom points out ‘the world is empty.’ How does it point out ‘the world is empty’? It points out ‘the world that is the five aggregates is empty’; it points out ‘the world that is the eighteen constituents is empty’; it points out ‘the world that is the twelve sense fields is empty’; it points out ‘the world that is the path of the ten wholesome actions is empty’; it points out ‘the world that is the four concentrations, four immeasureables, and four formless absorptions is empty’; it points out ‘the world that is the twelve links of dependent origination arising from ignorance as its condition is empty’; it points out ‘the world that is the sixty-two views, the view of the perishable collection, and so on, is empty’; it points out ‘the world that is the thirty-seven dharmas on the side of awakening is empty’; it points out ‘the world that is the six perfections is empty’; similarly, it points out ‘the world that is inner emptiness, outer emptiness, inner and outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature is empty’; similarly, it points out ‘the world that is the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha is empty’; up to and it points out ‘the world that is the knowledge of all aspects is empty.’ Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Furthermore, Subhūti, [F.140.b] the tathāgatas are aware the world is empty, perfectly know the world is empty, realize the world is empty, and comprehend the world is empty. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas ‘the world is empty.’ How does it reveal ‘the world is empty’? It is because it reveals ‘the world that is the aggregates, the constituents, the sense fields, the path of the ten wholesome actions, the four concentrations, four immeasurables, and four formless absorptions, dependent origination, the sixty-two views (the view of the perishable collection and so on), the six perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects is empty.’ Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is inconceivable. How does it reveal that the world is inconceivable? It reveals that the world that is from the five aggregates up to the knowledge of all aspects is inconceivable. Similarly, it reveals that the world that is utterly isolated, inner emptiness, up to and the emptiness that is the nonexistence of an intrinsic nature is inconceivable. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is calm. How does it reveal that the world is calm? It reveals that the world that is the aggregates, constituents, sense fields, up to and the knowledge of all aspects is calm. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Furthermore, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is just emptiness. How does it reveal that the world is just emptiness? It reveals that [F.141.a] the world that is the five aggregates is just emptiness, it reveals that the world that is . . . up to the knowledge of all aspects is just emptiness. Therefore, Subhūti, the perfection of wisdom gives birth to the tathāgatas and reveals the world.
“Subhūti, this perfection of wisdom reveals the world to the tathāgatas such that there is no perception of the world here at all, and neither is there any perception of the world beyond. And why? Because those dharmas that cause the perception of the world here or a perception of the world beyond do not exist.” [B34]
Subhūti said, “Lord! This perfection of wisdom has been made available through the tremendous work of the lords. Lord, this perfection of wisdom has been made available through inconceivable work, incomparable work, immeasurable work, work equal to the unequaled.”
“Exactly so, Subhūti, exactly so!” replied the Lord. “This perfection of wisdom has been made available through the tremendous work of the tathāgatas. And how, through tremendous work, has this perfection of wisdom been made available? Protecting, supporting, and not giving up on all beings is the tremendous work of the tathāgatas. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the tremendous work of the tathāgatas, worthy ones, perfectly complete buddhas.
“How has this perfection of wisdom been made available through the inconceivable work of the tathāgatas? Subhūti, buddhahood, [F.141.b] tathāgatahood, the self-originated state, and the state of all-knowing are inconceivable. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the inconceivable work of the tathāgatas, worthy ones, perfectly complete buddhas.
“How has this perfection of wisdom been made available through the incomparable work of the tathāgatas? Subhūti, among the mass of beings there is no being at all to which the tathāgatas, worthy ones, perfectly complete buddhas can be related in thought or to whom they can be compared. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the incomparable work of the tathāgatas, worthy ones, perfectly complete buddhas.
“How has this perfection of wisdom been made available through the immeasurable work of the tathāgatas? Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are immeasurable; nobody takes their measure. Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the immeasurable work of the tathāgatas, worthy ones, perfectly complete buddhas.
“How has this perfection of wisdom been made available through the work of the tathāgatas that is equal to the unequaled? There is no equal of the tathāgatas, so however could there be something superior? Because of this one of many explanations, Subhūti, the perfection of wisdom has been made available through the work of the tathāgatas, worthy ones, perfectly complete buddhas that is equal to the unequaled.”
“Lord, are buddhahood, tathāgatahood, the self-originated state, and the state of a knower of all aspects [F.142.a] inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled?” asked Subhūti.
“Exactly so, Subhūti, exactly so!” replied the Lord. “Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are inconceivable. Similarly, Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of all-knowing are incomparable, immeasurable, uncountable, and equal to the unequaled.
“Subhūti, in that which is the natural state of dharmas allmind and mental factor dharmas are not apprehended.520 Subhūti, form is inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because it is not something to be known. Similarly, Subhūti, feeling, perception, volitional factors, and consciousness are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because they are not something to be known, up to the knowledge of all aspects is inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled because it is not something to be known.”
“Lord,” asked Subhūti, “why is form inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known; feeling, perception, volitional factors, and consciousness inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known; up to the knowledge of all aspects inconceivable, incomparable, [F.142.b] immeasurable, uncountable, equal to the unequaled, and not something to be known?”
The Lord said, “Subhūti, because the intrinsic nature of form is no intrinsic nature it is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known. Subhūti, because the intrinsic nature of feeling, perception, volitional factors, and consciousness is no intrinsic nature they are inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known, up to because the intrinsic nature of the knowledge of all aspects is no intrinsic nature it is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known.
“What do you think, Subhūti, can you, in form that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known, apprehend form? Similarly, Subhūti, can you apprehend feeling . . . , perception . . . , volitional factors . . . , or consciousness in consciousness that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known? What do you think, Subhūti, can you apprehend . . . up to the knowledge of all aspects in the knowledge of all aspects that is inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not something to be known?”
“Because of this one of many explanations, Subhūti,” continued the Lord, “all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. [F.143.a] Subhūti, these are the dharmas that are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. Similarly, Subhūti, the tathāgata dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, equal to the unequaled, and not anything to be known. Subhūti, these tathāgata dharmas of the tathāgatas are inconceivable because there is no conceiving; incomparable because there is no comparing; immeasurable because there is no measuring; uncountable because there is no counting; and equal to the unequaled because there is no equal or unequal. Because of this one of many explanations, Subhūti, all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.
“Subhūti, those tathāgata dharmas of the tathāgatas are inconceivable because they are beyond conception; incomparable because they are beyond comparing; immeasurable because they are beyond measuring; uncountable because they are beyond counting; and equal to the unequaled because they are beyond equal and unequal. Because of this one of many explanations, Subhūti, all dharmas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.
“Subhūti, inconceivable is a word for no conception. Subhūti, incomparable is a word for no comparing. Subhūti, immeasurable is a word for no measuring. Subhūti, uncountable is a word for beyond counting. Subhūti, equal to the unequaled is a term for unequaled and not equal.521
“Subhūti, those tathāgata dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. Subhūti, they are inconceivable because space is inconceivable. Similarly, they are incomparable, immeasurable, uncountable, and [F.143.b] equal to the unequaled because they are similar to space. Therefore, Subhūti, the dharmas of the tathāgatas are inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled. All the śrāvakas and pratyekabuddhas, and the world with its celestial beings, cannot think about, compare, measure, or count them. Therefore, the buddhas too are inconceivable and the buddhadharmas inconceivable as well.”
When this “Inconceivable, Incomparable, Immeasurable, Uncountable, and Equal to the Unequaled” chapter, one of many explanations of the Dharma, was being expounded, five hundred monks stopped appropriating anything and their minds became freed from outflows, and two thousand nuns stopped appropriating anything and their minds became freed from outflows as well. Dust-free and stainless, the Dharma eye of sixty thousand laymen became clear about the dharmas; and dust-free and stainless, the Dharma eye of thirty thousand laywomen became clear about the dharmas as well. Twenty thousand bodhisattvas also gained forbearance for the nonproduction of dharmas and the Lord prophesied they would become buddhas right in this Fortunate Age.
This was the forty-third chapter, “Inconceivable,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”