The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 27: The Purity of All the Dharmas
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.0.28 (2023)
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Chapter 27: The Purity of All the Dharmas
Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”
“That is due to absolute purity,” replied the Blessed One.
“Due to the absolute purity of what is it that purity is profound?”
“Śāradvatīputra,” replied the Blessed One, [F.188.b] “purity is profound due to the [absolute] purity of physical forms. Purity is profound due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is profound due to the [absolute] purity of the eyes. Purity is profound due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is profound due to the [absolute] purity of sights. Purity is profound due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is profound due to the [absolute] purity of visual consciousness. Purity is profound due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is profound due to the [absolute] purity of visually compounded sensory contact. Purity is profound due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is profound due to the [absolute] purity of the earth element. Purity is profound due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. Purity is profound due to the [absolute] purity of ignorance. Purity is profound due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, [F.189.a] sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is profound due to the [absolute] purity of the perfection of generosity. Purity is profound due to the [absolute] purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Purity is profound due to the [absolute] purity of the emptiness of internal phenomena. Purity is profound due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is profound due to the [absolute] purity of the applications of mindfulness. Purity is profound due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is profound due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Purity is profound due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”
“That is due to absolute purity,” replied the Blessed One.
“Due to the [absolute] purity of what is it that purity is illuminating?” asked Śāradvatīputra. [F.189.b]
“Śāradvatīputra,” replied the Blessed One, “purity is illuminating due to the [absolute] purity of physical forms. Purity is illuminating due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is illuminating due to the [absolute] purity of the eyes. Purity is illuminating due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is illuminating due to the [absolute] purity of sights. Purity is illuminating due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is illuminating due to the [absolute] purity of visual consciousness. Purity is illuminating due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is illuminating due to the [absolute] purity of visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of the earth element. Purity is illuminating due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. [F.190.a] Purity is illuminating due to the [absolute] purity of ignorance. Purity is illuminating due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is illuminating due to the [absolute] purity of the perfection of wisdom. Purity is illuminating due to the [absolute] purity of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. Purity is illuminating due to the [absolute] purity of the emptiness of internal phenomena. Purity is illuminating due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is illuminating due to the [absolute] purity of the applications of mindfulness. Purity is illuminating due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is illuminating due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. Purity is illuminating due to the [absolute] purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. Purity is illuminating due to the [absolute] purity of the meditative stabilities, the dhāraṇī gateways, {Ki.II-III: 160} the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Purity is illuminating due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, [F.190.b] and all-aspect omniscience.”
“That is due to absolute purity,” replied the Blessed One.
“Blessed Lord, due to what not having rebirth is not having rebirth purity?” asked Śāradvatīputra.
“Śāradvatīputra,” replied the Blessed One, “due to physical forms not passing away and not having rebirth this is purity. Due to feelings, perceptions, formative predispositions, and consciousness not passing away and not having rebirth this is purity. Due to [all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, not passing away and not having rebirth this is purity.”
“That is due to absolute purity,” replied the Blessed One.
“Blessed Lord, due to what not having affliction is purity not having affliction?”
The Blessed One replied, “It is due to the natural luminosity of physical forms that purity is not having affliction. It is due to the natural luminosity of feelings, perceptions, formative predispositions, and consciousness that purity is not having affliction. It is due to the natural luminosity [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that purity is not having affliction.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, pertaining to what is purity neither attained nor manifestly realized?” [F.191.a]
“Śāradvatīputra,” replied the Blessed One, “purity pertains to physical forms that are neither attained nor manifestly realized. Purity pertains to feelings, perceptions, formative predispositions, and consciousness that are neither attained nor manifestly realized. Purity pertains [to all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that are neither attained nor manifestly realized.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, regarding what has purity not been brought into being?”
“Śāradvatīputra,” replied the Blessed One, “purity regards the not being brought into being of physical forms. Purity regards the not being brought into being of feelings, perceptions, formative predispositions, and consciousness. Purity regards the not being brought into being [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of desire is naturally nonapprehensible.” {Ki.II-III: 161}
“Blessed Lord, purity is not subject to rebirth in the realm of form.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how is purity not subject to rebirth in the realm of form?”
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of form is naturally nonapprehensible.”
“Blessed Lord, purity [F.191.b] is not subject to rebirth in the realm of formlessness.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how is purity not subject to rebirth in the realm of formlessness?”
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of formlessness is naturally nonapprehensible.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant due to the inanimate nature of phenomena.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how is purity not cognizant of physical forms?”
“Purity is not cognizant of physical forms owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
“Blessed Lord, purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how is purity not cognizant of feelings, perceptions, formative predispositions, or consciousness?”
“Purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
“Blessed Lord, purity is not cognizant of anything.” [F.192.a]
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how is purity not cognizant of anything?”
“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of anything owing to the emptiness of intrinsic defining characteristics.”
“Blessed Lord! The perfection of wisdom neither helps nor hinders all-aspect omniscience.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how does the perfection of wisdom neither help nor hinder all-aspect omniscience?” {Ki.II-III: 162}
“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom neither helps nor hinders all-aspect omniscience owing to the presence of reality’s expanse.”
“Blessed Lord, the purity of the perfection of wisdom does not appropriate anything at all.”
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, how does the purity of the perfection of wisdom not appropriate anything at all?”
“Śāradvatīputra,” replied the Blessed One, “the purity of the perfection of wisdom does not appropriate anything at all because reality’s expanse is unmoving.”
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the purity of physical forms is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of physical forms due to the purity of the self?”
“Subhūti,” replied the Blessed One, [F.192.b] “that is due to absolute purity. Absolute purity denotes that physical forms are nonexistent, owing to the nonexistence of the self.”
“Blessed Lord, the purity of feelings, perceptions, formative predispositions, and consciousness is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of feelings, perceptions, formative predispositions, and consciousness due to the purity of the self?”
“Subhūti,” replied the Blessed One, “that is due to absolute purity. Absolute purity denotes that feelings, perceptions, formative predispositions, and consciousness are nonexistent, owing to the nonexistence of the self.”
“Blessed Lord, the purity of the sense fields, the sensory elements, and the links of dependent origination is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of the sense fields, the sensory elements, and the links of dependent origination due to the purity of the self?”
“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the sense fields, the sensory elements, and the links of dependent origination are nonexistent, owing to the nonexistence of the self.”
“Blessed Lord, the purity of the perfection of generosity is due to the purity of the self. Blessed Lord, the purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is due to the purity of the self. Blessed Lord, the purity of the emptiness of internal phenomena is due to the purity of the self. Blessed Lord, the purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is due to the purity of the self. [F.193.a] Blessed Lord, the purity of the applications of mindfulness is due to the purity of the self. Blessed Lord, the purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is due to the purity of the self. Blessed Lord, the purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is due to the purity of the self. Blessed Lord, the purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is due to the purity of the self. Blessed Lord, the purity of the meditative stabilities and the dhāraṇī gateways is due to the purity of the self. Blessed Lord, the purity of the powers of the tathāgatas, the fearlessnesses, and the kinds of exact knowledge is due to the purity of the self. Blessed Lord, the purity of the eighteen distinct qualities of the buddhas is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 163}
“Blessed Lord, why is the purity of the eighteen distinct qualities of the buddhas [and so forth] due to the purity of the self?”
“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the eighteen distinct qualities of the buddhas [and so forth] are nonexistent, owing to the nonexistence of the self.”
“Blessed Lord, the purity of the fruit of entering the stream to nirvāṇa is due to the purity of the self. Blessed Lord, the purity of the fruit of being destined for only one more rebirth is due to the purity of the self. [F.193.b] Blessed Lord, the purity of the fruit of no longer being subject to rebirth is due to the purity of the self. Blessed Lord, the purity of arhatship is due to the purity of the self. Blessed Lord, the purity of individual enlightenment is due to the purity of the self. Blessed Lord, the purity of enlightenment is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of the fruit of entering the stream to nirvāṇa due to the purity of the self? Why is the purity of the fruit of being destined for only one more rebirth due to the purity of the self? Why is the purity of the fruit of no longer being subject to rebirth due to the purity of the self? Why is the purity of arhatship and individual enlightenment due to the purity of the self?”
“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
“Blessed Lord, the purity of knowledge of the path is due to the purity of the self. Blessed Lord, the purity of all-aspect omniscience is due to the purity of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of knowledge of the path due to the purity of the self? Why is the purity of all-aspect omniscience due to the purity of the self?”
“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
“Blessed Lord, nonduality and purity are neither to be attained nor clearly realized.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why are nonduality and purity neither to be attained nor clearly realized?” [F.194.a]
“That is because there is neither affliction nor purification,” replied the Blessed One.
“Blessed Lord, the limitlessness of physical forms is due to the limitlessness of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of the limitlessness of physical forms due to the limitlessness of the self?”
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the limitlessness of feelings, perceptions, formative predispositions, and consciousness is due to the limitlessness of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of the limitlessness of feelings, perceptions, formative predispositions, and consciousness due to the limitlessness of the self?”
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, the limitlessness of [other phenomena, attributes, and attainments], up to and including all-aspect omniscience, is due to the limitlessness of the self.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is the purity of the limitlessness of all-aspect omniscience [and so forth] due to the limitlessness of the self?”
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, it is the perfection of wisdom of the bodhisattva great beings through which this is realized.”
“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 164}
“Blessed Lord, [F.194.b] why is it the perfection of wisdom of the bodhisattva great beings through which this is realized?”
“Subhūti, it is so owing to knowledge of the path,”400 replied the Blessed One. {Ki.II-III: 165}
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they do not dwell on the near shore, the far shore, or the midstream between these two, this denotes the perfection of wisdom that bodhisattva great beings have.”
“Subhūti, that is due to absolute purity,” replied the Blessed One.
“Blessed Lord, why is it that when bodhisattva great beings practice the perfection of wisdom, they do not dwell on the near shore, the far shore, or the midstream between these two, and are [therefore] absolutely pure?”
“Subhūti, this is owing to the sameness of the three times,” replied the Blessed One.
“Blessed Lord, noble sons or noble daughters who follow the vehicle of the bodhisattvas but lack skillful means will perceive this perfection of wisdom by way of apprehending; they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”
“Subhūti, it is so,” replied the Blessed One. “Excellent, Subhūti, excellent! Subhūti, this indeed denotes attachment to names and attachment to signs!”
“Blessed Lord, how does this denote attachment to names and attachment to signs?”
“Subhūti,” replied the Blessed One, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a name or grasp it as a sign, then, in grasping the perfection of wisdom as a name or as a sign, they will be attached to the perfection of wisdom, for which reason [F.195.a] they will undervalue the perfection of wisdom and abandon the perfection of wisdom. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a sign, and, having grasped it as a sign, give rise to conceits on the basis of the perfection of wisdom, then, in making assumptions on the basis of the perfection of wisdom, they will be attached to the perfection of wisdom, for which reason they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”
Subhūti then said, “Blessed Lord, how wonderful it is that this perfection of wisdom has been eloquently explained and excellently revealed in that manner to bodhisattva great beings, and that they are neither attached nor unattached to it!” {Ki.II-III: 166}
Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment that bodhisattva great beings might have and what is their nonattachment?”
“Venerable Śāradvatīputra,” replied Subhūti, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that physical forms are empty, then they are attached. If they perceive that feelings, perceptions, formative predispositions, and consciousness are empty, then they are attached. If they perceive that the sense fields, the sensory elements, and the links of dependent origination are empty, then they are attached. If they perceive that the perfection of generosity is empty, then they are attached. If they perceive that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty, then they are attached. If they perceive that the emptiness of internal phenomena is empty, then they are attached. If they perceive that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty, then they are attached. [F.195.b] If they perceive that the applications of mindfulness are empty, then they are attached. If they perceive that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty, then they are attached. If they perceive that the truths of the noble ones are empty, then they are attached. If they perceive that the meditative concentrations, the immeasurable attitudes, and the formless absorptions are empty, then they are attached. If they perceive that the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are empty, then they are attached. If they perceive that the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty, then they are attached. If they perceive that [the attainments], up to and including all-aspect omniscience, are empty, then they are attached.
“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that phenomena of the past are phenomena of the past, then they are attached. If they perceive that phenomena of the future are phenomena of the future, then they are attached. If they perceive that phenomena of the present are phenomena of the present, then they are attached.
“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas practice the perfection of generosity by way of apprehending, commencing from the time when they first begin to set their mind on enlightenment, then they are attached; and if they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [in that apprehending manner], then they are attached.
“If they practice the emptiness of internal phenomena [in that apprehending manner], then they are attached. [F.196.a] If they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [in that apprehending manner], then they are attached. If they practice the applications of mindfulness [in that apprehending manner], then they are attached. If they practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in that apprehending manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in apprehending that manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, {Ki.II-III: 167} and the extrasensory powers [in that apprehending manner], then they are attached. If they practice the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas [in that apprehending manner], then they are attached. If they practice [the attainments], up to and including all-aspect omniscience, [in that apprehending manner], then they are attached.
“Venerable Śāradvatīputra, you also asked, ‘What is the nonattachment of bodhisattva great beings who practice the perfection of wisdom?’ Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, do not perceive that physical forms are physical forms. They do not perceive that feelings, perceptions, formative predispositions, and consciousness are consciousness [and so forth]. They do not perceive that phenomena of the past are phenomena of the past. They do not perceive that phenomena of the future are phenomena of the future. They do not perceive that phenomena of the present are phenomena of the present.
“Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, [F.196.b] do not think, ‘I should give a gift! I should give this sort of gift to that person!’; or ‘I should maintain ethical discipline! I should maintain this sort of ethical discipline!’; or ‘I should cultivate tolerance! I should cultivate this sort of tolerance!’; or ‘I should undertake perseverance! I should undertake this sort of perseverance!; or ‘I should be absorbed in meditative concentration! I should be absorbed in this sort of meditative concentration!’; or ‘I should cultivate wisdom! I should cultivate this sort of wisdom!’; or ‘I should generate merit! I should generate this sort of merit! I should generate this much merit!’; or ‘I should enter a bodhisattva’s full maturity. I should purify the buddhafields!’; or ‘I should attain all-aspect omniscience!’
“Venerable Śāradvatīputra, for bodhisattva great beings, skilled in means, who practice the perfection of wisdom, all such conceptual thoughts are nonexistent and will not come about owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of that which is beyond extremes, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities.
“Venerable Śāradvatīputra, [F.197.a] these are indicative of the nonattachment of bodhisattva great beings, skilled in means, who practice the perfection of wisdom.”
Thereupon Śakra, mighty lord of the gods, asked the venerable Subhūti, “Blessed Subhūti, how can one say that noble sons or noble daughters who follow the vehicle of the bodhisattvas would be attached?”
The venerable Subhūti replied to Śakra, mighty lord of the gods, “Kauśika, when noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive thoughts; perceive the perfection of generosity; perceive the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; and when they perceive the emptiness of internal phenomena, perceive the emptiness of external phenomena, perceive the emptiness of external and internal phenomena, and perceive [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; when they perceive the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; when they perceive the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; when they perceive the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers; when they perceive the meditative stabilities and the dhāraṇī gateways; when they perceive the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct attributes of the buddhas; when they perceive the transcendent lord buddhas; [F.197.b] and when they perceive the virtuous actions that give rise to buddhahood, and then amassing all these roots of virtuous action, assimilate them and dedicate them to unsurpassed, complete enlightenment, while still perceiving that they are making this dedication—Kauśika, all these perceptions are indicative of the attachment that noble sons or noble daughters who follow the vehicle of the bodhisattvas might have. When they are involved with such modes of attachment, they cannot practice the perfection of wisdom, which is without attachment. If you ask why, Kauśika, they are incapable of dedicating the intrinsic nature of physical forms, and they are incapable of dedicating the intrinsic nature of feelings, perceptions, formative predispositions, and consciousness. They are incapable of dedicating the intrinsic nature of the sense fields, the sensory elements, and the links of dependent origination. They are incapable of dedicating the intrinsic nature of the perfections. They are incapable of dedicating the intrinsic nature of all the aspects of emptiness. They are incapable of dedicating the intrinsic nature of the thirty-seven factors conducive to enlightenment. They are incapable of dedicating the intrinsic nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They are incapable of dedicating the intrinsic nature of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. They are incapable of dedicating the intrinsic nature of the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, {Ki.II-III: 168} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They are incapable of dedicating the intrinsic nature of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. They are incapable of dedicating the intrinsic nature of knowledge of the path and of all-aspect omniscience.
“Moreover Kauśika, [F.198.a] when bodhisattva great beings instruct others in unsurpassed, complete enlightenment, encouraging them, filling them with enthusiasm, and causing them to rejoice, they should instruct and encourage them, filling them with enthusiasm, and causing them to rejoice, with a mind that is in conformity with reality.
“Also, when practicing the perfection of generosity by whatever means, they will not think, ‘I am practicing the perfection of generosity.’ They will not think, ‘I am practicing the perfection of ethical discipline. I am practicing the perfection of tolerance. I am practicing the perfection of perseverance. I am practicing the perfection of meditative concentration. I am practicing the perfection of wisdom.’ They will not think, ‘I am practicing the emptiness of internal phenomena. I am practicing the emptiness of external phenomena. I am practicing the emptiness of external and internal phenomena. I am practicing [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I am practicing the thirty-seven factors conducive to enlightenment. I am practicing the truths of the noble ones. I am practicing the meditative concentrations, the immeasurable attitudes, and the formless absorptions. I am practicing the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. I am practicing the meditative stabilities and the dhāraṇī gateways. I am practicing the powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.’ They will not think, ‘I am practicing all-aspect omniscience.’ [F.198.b] It is in that manner that they should instruct and encourage others, filling them with enthusiasm and causing them to rejoice. Noble sons or noble daughters who practice in that manner should instruct and encourage others in unsurpassed, complete enlightenment, filling them with enthusiasm and causing them to rejoice. When those who would instruct and encourage others, filling them with enthusiasm and causing them to rejoice, actually do so, they will not degenerate [in their commitments], and this will encourage the buddhas to accept them. {Ki.II-III: 169} Noble sons or noble daughters who act in that manner will renounce all the limits of attachment.”
Thereupon, the Blessed One addressed the venerable Subhūti: “Subhūti, well said! Subhūti, it is excellent that you are teaching those points concerning attachment. Excellent! Subhūti, for this reason I will also explain to you more subtle modes of attachment than these. Listen well, be attentive, and I will teach them!”
“Blessed Lord, may it be so!” he replied. Then the venerable Subhūti listened to the Blessed One, as the Blessed One said, “Subhūti, when noble sons or noble daughters who have entered upon unsurpassed, complete enlightenment focus their attention on the tathāgatas, arhats, completely awakened buddhas in terms of conceptual images or signs, Subhūti, to whatever extent they resort to conceptual images or signs, to that extent there would be attachment. [F.199.a] When in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by past, present, and future tathāgatas, arhats, completely awakened buddhas who are free from all attachments, in the interval extending from the time when they first begin to set their mind on enlightenment until their establishing of the Dharma, and having focused their attention on them [in that manner], dedicate their merit to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention on them in terms of conceptual images or signs, to that extent there would be attachment.
“Similarly, when in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by the śrāvakas of those tathāgatas and other beings apart from them, and dedicate these to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention in terms of conceptual images or signs, to that extent there would be attachment. If you ask why, it is because they should not focus their attention on the tathāgatas in terms of conceptual images or signs, and they should not focus their attention even on the roots of virtue possessed by the tathāgatas in terms of conceptual images or signs.”
“Subhūti, that is because all phenomena are naturally void,” replied the Blessed One.
“Subhūti,” replied the Blessed One, “so it is that the perfection of wisdom is unfabricated and unconditioned. With regard to it, there is no one at all who can attain consummate buddhahood.”
“Subhūti,” replied the Blessed One, “so it is that the nature of phenomena is without duality. The nature of phenomena is exclusively singular. Subhūti, {Ki.II-III: 170} this singular nature of phenomena is without inherent existence. Subhūti, that which is without inherent existence is unfabricated. That which is unfabricated is unconditioned. Subhūti, so it is that when bodhisattva great beings know that the singular nature of phenomena [F.199.b] without inherent existence is unfabricated and unconditioned, they abandon all modes of attachment.”
“Subhūti,” replied the Blessed One, “this is because the perfection of wisdom has not been seen, realized, cognized, or acquired in manifest buddhahood by anyone at all.”
“Subhūti,” replied the Blessed One, “this is because it has not been known by the mind, and it has not been known by physical forms, feelings, perceptions, formative predispositions, or consciousness. It has not been known by the sense fields, the sensory elements, or the links of dependent origination. It has not been known by the perfections, the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. It has not been known by the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. It has not been known by the meditative stabilities or the dhāraṇī gateways. It has not been known by the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. It has not been known by the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. It has not been known by knowledge of the path or all-aspect omniscience.”
This completes the twenty-seventh chapter, “The Purity of All the Dharmas,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”