The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 28
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 28
Then the venerable Subhūti said to the Blessed One, [F.200.a] “Blessed Lord! The perfection of wisdom is inactive.”
“Subhūti,” replied the Blessed One, “that is because agents are nonapprehensible. Similarly, Subhūti, it is because physical forms are nonapprehensible, feelings, perceptions, formative predispositions, and consciousness are nonapprehensible, and [all the attributes and goals], up to and including all-aspect omniscience, are nonapprehensible.”
“Blessed Lord! How then should bodhisattva great beings practice the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with physical forms, then they are practicing the perfection of wisdom. If they do not engage with feelings, perceptions, formative predispositions, or consciousness, then they are practicing the perfection of wisdom. If they do not engage with the sense fields, the sensory elements, or the links of dependent origination, then they are practicing the perfection of wisdom. If they do not engage with any of the perfections, any of the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions, then they are practicing the perfection of wisdom. If they do not engage with the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, then they are practicing the perfection of wisdom. If they do not engage with the meditative stabilities or the dhāraṇī gateways, then they are practicing the perfection of wisdom. If they do not engage with the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, [F.200.b] then they are practicing the perfection of wisdom. If they do not engage with knowledge of all the dharmas, knowledge of the path, or all-aspect omniscience, then they are practicing the perfection of wisdom. {Ki.II-III: 171}
“If they do not engage with the notions that physical forms are permanent or impermanent, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are permanent or impermanent, then they are practicing the perfection of wisdom.
“If they do not engage with the notions that physical forms are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom.
“If they do not engage with the notions that physical forms constitute a self or a nonself, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness constitute a self or a nonself, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, constitute a self or a nonself, then they are practicing the perfection of wisdom.
“If they do not engage with the notions that physical forms are pleasant or unpleasant, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are pleasant or unpleasant, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are pleasant or unpleasant, then they are practicing the perfection of wisdom. [F.201.a] If you ask why, that which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not physical forms. That which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not feelings, perceptions, formative predispositions, or consciousness. That which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not [all phenomena, attributes, and goals], up to and including all-aspect omniscience. [B40]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that {Ki.II-III: 172} all the perfections and all the aspects of emptiness are unperfected, then then they are practicing the perfection of wisdom. If they do not engage with the notion that the applications of mindfulness are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.201.b] the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are unperfected, then they are practicing the perfection of wisdom.
“Why so, you may ask? If indeed they do not engage in that manner with the notion that unperfected physical forms are not physical forms, then they are practicing the perfection of wisdom. If indeed they do not engage in that manner with the notion that unperfected feelings, perceptions, formative predispositions, and consciousness are not consciousness [and so forth], then they are practicing the perfection of wisdom. If indeed they do not engage in that manner with the notion that unperfected [phenomena, attributes, and goals], up to and including all-aspect omniscience, are not all-aspect omniscience [and so forth], then they are practicing the perfection of wisdom.”
“Blessed Lord, how wonderful it is that this exegesis on the attachment and nonattachment possessed by noble sons and noble daughters who espouse the vehicle of the bodhisattvas has been eloquently explained by the tathāgata, arhat, completely awakened Buddha!”
“Subhūti, it is so! It is so!” replied the Blessed One. “The attachment and nonattachment possessed by noble sons and noble daughters who espouse the vehicle of the bodhisattvas have been eloquently explained by the tathāgata, arhat, completely awakened Buddha. [F.202.a]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notions that physical forms are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the sense fields, the sensory elements, and the links of dependent origination are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the perfection of generosity is with attachment, or that it is without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions 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 with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the emptiness of internal phenomena is with attachment, or that it is without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the thirty-seven factors conducive to enlightenment are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that 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, and the extrasensory powers are with attachment, or that they are without attachment, [F.202.b] then they are practicing the perfection of wisdom. If they do not engage with the notions that the meditative stabilities and the dhāraṇī gateways are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that [the goals], up to and including all-aspect omniscience, are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. {Ki.II-III: 173}
“Subhūti, if bodhisattva great beings practice in that manner, they do not perceive that physical forms are with attachment, or that they are without attachment. They do not perceive that feelings, perceptions, formative predispositions, and consciousness are with attachment, or that they are without attachment. They do not perceive that the sense fields, the sensory elements, and the links of dependent origination are with attachment, or that they are without attachment. They do not perceive that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are with attachment, or that they are without attachment. They do not perceive that 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, and the extrasensory powers are with attachment, or that they are without attachment. They do not perceive that the meditative stabilities and the dhāraṇī gateways are with attachment, or that they are without attachment. They do not perceive that the ten powers of the tathāgatas, the four fearlessnesses, [F.203.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are with attachment, or that they are without attachment. They do not perceive that the fruit of entering the stream to nirvāṇa is with attachment, or that it is without attachment. They do not perceive that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are with attachment, or that they are without attachment. They do not perceive that individual enlightenment is with attachment, or that it is without attachment. They do not perceive that unsurpassed, complete enlightenment is with attachment, or that it is without attachment.”
“Blessed Lord, how most wonderful it is that this profound Dharma is neither diminished when it is explained, nor is it diminished even when it is not explained. It is neither enhanced when it is explained, nor is it enhanced even when it is not explained!”
“It is so, Subhūti! It is so!” replied the Blessed One. “This profound Dharma is neither diminished when it is explained, nor is it diminished even when it is not explained. It is neither enhanced when it is explained, nor is it enhanced even when it is not explained. Subhūti, this is just as if the tathāgatas, arhats, completely awakened buddhas were to eulogize or not eulogize space for the duration of their entire lives. Space would neither be enhanced when it is eulogized, nor would it be diminished when it is disparaged. Space does not become attached even when it is eulogized, and space does not become annoyed even when it is disparaged. Subhūti, just as an illusory man is neither enhanced when eulogized, nor diminished when disparaged, in the same way, Subhūti, the reality of phenomena is such even when it is explained, and it is such even when it is not explained.” [F.203.b]
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and teach the perfection of wisdom, they are neither disheartened nor distracted. Persevering in this perfection of wisdom, they do not turn away from unsurpassed, complete enlightenment, but achieve that which is difficult. If one were to ask why, Blessed Lord, it is because this cultivation of the perfection of wisdom by bodhisattva great beings is like cultivating space. That is to say, in space, physical forms are not discerned; nor are feelings, perceptions, {Ki.II-III: 174} formative predispositions, and consciousness discerned. In space, the sense fields, the sensory elements, and the links of dependent origination are not discerned. In space, the perfection of generosity is not discerned; nor are the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom discerned. In space, the emptiness of internal phenomena is not discerned; nor are [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, discerned. In space, the applications of mindfulness are not discerned; nor are the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path discerned. In space, 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, and the extrasensory powers are not discerned. In space, [F.204.a] the meditative stabilities and the dhāraṇī gateways are not discerned. In space, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are not discerned. In space, the fruit of entering the stream to nirvāṇa is not discerned; nor are the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment discerned. In space, unsurpassed, complete enlightenment is not discerned.
“Blessed Lord, those bodhisattva great beings who would don this armor are worthy of homage! Blessed Lord, those who would don this armor intend to strive, intend to struggle, and intend to make efforts for the sake of space. Blessed Lord, those who would don this armor for the sake of beings are seeking to mature and seeking to liberate space. Blessed Lord, those bodhisattva great beings who would don this armor for the sake of phenomena that resemble space don the mighty armor. Blessed Lord, those who would don this armor for the sake of beings are seeking to buttress the sky. Those bodhisattva great beings who would enter into unsurpassed, complete enlightenment for the sake of beings acquire great perseverance. Blessed Lord, those bodhisattva great beings who would enter into unsurpassed, complete enlightenment for the sake of beings don the mighty armor. Blessed Lord, those bodhisattva great beings who would attain consummate buddhahood—unsurpassed, complete enlightenment—for [F.204.b] the sake of phenomena that resemble space don a mighty armor that is heroic, inconceivable, and unequaled.
“If one were to ask why, Blessed Lord, if this world system of the great trichiliocosm were completely filled with manifold tathāgatas, like a bed of reeds, a grove of canes, a grove of sugarcane, a grove of bamboo, a paddy field, or a field of sesame, and if these tathāgatas were to teach the Dharma for an eon or more than an eon, even though each of these tathāgatas might establish inestimable, countless beings in final nirvāṇa, Blessed Lord, the depletion or replenishment of the world of beings would not be discernible. If one were to ask why, it is because beings are nonexistent and because beings are void. Similarly, if the fields in each of the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, were completely filled with manifold tathāgatas, {Ki.II-III: 175} like a bed of reeds, a grove of canes, a grove of sugarcane, a grove of bamboo, a paddy field, or a field of sesame, and if these tathāgatas were to teach the Dharma for an eon or more than an eon, even though each of these tathāgatas might establish inestimable, countless beings in final nirvāṇa, Blessed Lord, the depletion or replenishment of the world of beings would not be discernible. If one were to ask why, it is because beings are nonexistent and because beings are void. Blessed Lord, those are the formulations explaining how I say that those who seek to attain consummate buddhahood—unsurpassed, complete enlightenment—for the sake of beings, are actually seeking to mature and liberate space.”
At that time there was a certain monk [present within the assembly] [F.205.a] who thought, “I pay homage to the blessed lady, the perfection of wisdom, in whom, although nothing at all arises or ceases, the aggregate of ethical discipline is still discerned, the aggregate of meditative stability is still discerned, the aggregate of wisdom is still discerned, the aggregate of liberation is still discerned, and the aggregate of seeing the wisdom of liberation is still discerned; the fruit of entering the stream to nirvāṇa is still discerned; the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are still discerned; unsurpassed, complete enlightenment is still discerned; those entering the stream to nirvāṇa are still discerned; those destined for only one more rebirth, those no longer subject to rebirth, arhats, and pratyekabuddhas are still discerned; the tathāgatas, arhats, completely awakened buddhas are still discerned—and in whom the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha are still discerned, and in whom the turnings of the wheel of the Dharma are still discerned!”401
Thereupon, Śakra, mighty king of the gods, asked the venerable Subhūti, “Blessed Subhūti, when bodhisattva great beings persevere with this profound perfection of wisdom, with respect to what are they persevering?”
“Kauśika,” replied Subhūti, “the mind that would train in this perfection of wisdom perseveres with respect to empty space.”
Śakra, mighty king of the gods, then said to the Blessed One, “Blessed Lord, I will guard, protect, and offer sanctuary to those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom. Permit me to do so, Blessed Lord!”
Then the venerable Subhūti [F.205.b] addressed Śakra, mighty king of the gods, “Kauśika, do you observe anything that should be guarded, protected, and offered sanctuary?”
“Blessed Subhūti, I do not observe anything that should be guarded, protected, and offered sanctuary,” he replied.
“Kauśika, if noble sons or noble daughters dwell in this perfection of wisdom, as it has been described, that itself will guard, protect, and offer sanctuary to them. {Ki.II-III: 176} If they are separated from this perfection of wisdom, as it has been described, human and nonhuman adversaries who wish to harm them will find an opportunity to do so. One should know that those noble sons or noble daughters who do not dwell in the perfection of wisdom, as it has been described, will be separated from the perfection of wisdom.
“Kauśika, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would actually be thinking to guard, protect, and offer sanctuary to space. They would not succeed and would tire themselves out!
“Kauśika, do you think that you can guard, protect, and offer sanctuary to a magical display, a mirage, a dream, an echo, an optical illusion, or a phantom?”
“No, Blessed Subhūti!” he replied.
“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!
“Kauśika, do you think you can guard, protect, and offer sanctuary to the tathāgatas or to an emanation of the tathāgatas?” [F.206.a]
“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!
“Kauśika, do you think you can guard, protect, and offer sanctuary to the realm of phenomena, the very limit of reality, the real nature, or the inconceivable realm?”
“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!”
Then, Śakra, mighty king of the gods, asked the venerable Subhūti, “Blessed Subhūti, to what extent do bodhisattva great beings who practice the perfection of wisdom comprehend that phenomena are like a magical display, a mirage, a dream, an echo, an optical aberration, or a phantom, so that, consequent to this understanding, they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms?”
“Kauśika,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, {Ki.II-III: 177} if they do not give rise to conceits based on physical forms, do not give rise to conceits on account of physical forms, and do not give rise to conceits about physical forms, [F.206.b] then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on feelings, perceptions, formative predispositions, and consciousness, do not give rise to conceits on account of consciousness [and so forth], and do not give rise to conceits about consciousness [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on the sense fields, the sensory elements, and the links of dependent origination, do not give rise to conceits on account of the links of dependent origination [and so forth], and do not give rise to conceits about the links of dependent origination [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, do not give rise to conceits on account of the thirty-seven factors conducive to enlightenment [and so forth], and do not give rise to conceits about the thirty-seven factors conducive to enlightenment [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on 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, [F.207.a] signlessness, wishlessness, and the extrasensory powers, do not give rise to conceits on account of the extrasensory powers [and so forth], and do not give rise to conceits about the extrasensory powers [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on the meditative stabilities and the dhāraṇī gateways, do not give rise to conceits on account of the dhāraṇī gateways [and so forth], and do not give rise to conceits about the dhāraṇī gateways [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, do not give rise to conceits on account of the eighteen distinct qualities of the buddhas [and so forth], and do not give rise to conceits about the eighteen distinct qualities of the buddhas [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.
“If they do not give rise to conceits based on [the goals], up to and including all-aspect omniscience, do not give rise to conceits on account of all-aspect omniscience [and so forth], and do not give rise to conceits about all-aspect omniscience [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, [F.207.b] do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.”
Thereupon, through the power of the Tathāgata, the gods of the Caturmahārājakāyika realm, in this world system of the great trichiliocosm, along with the gods of the Trayastriṃśa realm, and all the gods of the Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, of the Brahmakāyika, Brahmapurohita, and Brahmapariṣadya realms, and of all [the other realms], up to and including the Pure Abodes, as many as there are, scattered divine sandalwood powders toward the Blessed One, and then they approached the place where the Blessed One was seated. Prostrating their heads at the feet of the Blessed One, they took their places to one side.
Then, through the power of the Buddha, those gods of the Caturmahārājakāyika realm, Śakra, mighty lord of the gods, Brahmā, lord of the world of Patient Endurance, and all the gods [of the other realms], up to and including the Pure Abodes, beheld with their minds the thousand buddhas of the eastern direction teaching the Dharma through these very syllables, with these very words, while monks named Subhūti exclusively requested this profound perfection of wisdom and [specifically] this very chapter of the perfection of wisdom, and Śakra, mighty king of the gods, then asked questions and counter-questions concerning this specific chapter of the perfection of wisdom.
Similarly, they beheld with their minds the thousand buddhas of each of the other directions—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—teaching the Dharma through these very syllables, with these very words, while monks named Subhūti exclusively requested this profound perfection of wisdom and [specifically] this very chapter of the perfection of wisdom, and Śakra, mighty king of the gods, then asked questions and counter-questions concerning this specific chapter of the perfection of wisdom.
Then the Blessed One addressed the venerable Subhūti: [F.208.a] “Subhūti, once the bodhisattva great being Maitreya has attained consummate buddhahood in unsurpassed, complete enlightenment, he will teach and explain this very perfection of wisdom in this very place. Once all the tathāgatas, arhats, completely awakened buddhas in this Auspicious Eon have attained consummate buddhahood in unsurpassed, complete enlightenment, {Ki.II-III: 178} they will indeed teach and explain this perfection of wisdom in this very place.”
Subhūti then asked, “Blessed Lord, through what modes, through what indications, and through what signs will the bodhisattva great being Maitreya teach and explain this perfection of wisdom, having attained consummate buddhahood in unsurpassed, complete enlightenment?”
The Blessed One replied to the venerable Subhūti as follows: “In this regard, Subhūti, the bodhisattva great being Maitreya, having attained consummate buddhahood in unsurpassed, complete enlightenment, will not teach the Dharma according to the notions that physical forms are permanent or that they are impermanent. He will not teach the Dharma according to the notions that physical forms are imbued with happiness or that they are imbued with suffering, according to the notions that physical forms constitute a self or a nonself, or according to the notions that physical forms are pleasant or unpleasant. He will not teach the Dharma according to the notions that physical forms are at peace or that they are not at peace. He will not teach the Dharma according to the notions that physical forms are fettered or that they are liberated. He will not teach the Dharma according to the notions that physical forms are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or that they are impermanent. [F.208.b] He will not teach the Dharma according to the notions that consciousness [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that consciousness [and so forth] constitute a self or a nonself, or according to the notions that consciousness [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that consciousness [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that consciousness [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that consciousness [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the links of dependent origination [and so forth] constitute a self or a nonself, or according to the notions that the links of dependent origination [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] constitute a self or a nonself, or according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are at peace or [F.209.a] that they are not at peace. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that 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, and the extrasensory powers are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the extrasensory powers [and so forth] constitute a self or a nonself, or according to the notions that the extrasensory powers [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that the meditative stabilities and the dhāraṇī gateways are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the dhāraṇī gateways [and so forth] constitute a self or a nonself, or according to the notions that the dhāraṇī gateways [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are fettered [F.209.b] or that they are liberated. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the distinct qualities of the buddhas [and so forth] constitute a self or a nonself, or according to the notions that the distinct qualities of the buddhas [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are past, that they are future, or that they are present.
“He will not teach the Dharma according to the notions that [the goals], up to and including all-aspect omniscience, are permanent or that they are impermanent. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that all-aspect omniscience [and so forth] constitute a self or a nonself, or according to the notions that all-aspect omniscience [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are past, that they are future, or that they are present.” [F.210.a]
“Blessed Lord, how then will the bodhisattva great being Maitreya teach the Dharma, having attained consummate buddhahood in unsurpassed complete enlightenment? What will he teach?”
“He will teach the Dharma of absolute purity, in that physical forms are absolutely pure. He will teach the Dharma of absolute purity, in that feelings, perceptions, formative predispositions, and consciousness are absolutely pure. He will teach the Dharma of absolute purity, in that the sense fields, the sensory elements, and the links of dependent origination are absolutely pure. He will teach the Dharma of absolute purity, in that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are absolutely pure. He will teach the Dharma of absolute purity, in that 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, and the extrasensory powers are absolutely pure. He will teach the Dharma of absolute purity, in that the meditative stabilities and the dhāraṇī gateways are absolutely pure. He will teach the Dharma of absolute purity, in that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are absolutely pure. He will teach the Dharma of absolute purity, in that [the goals], up to and including all-aspect omniscience, are absolutely pure.” [F.210.b]
“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure owing to the absolute purity of physical forms. The perfection of wisdom is absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness. Subhūti, the perfection of wisdom is absolutely pure owing to the absolute purity of the sense fields, the sensory elements, and the links of dependent origination. The perfection of wisdom is absolutely pure owing to the absolute purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. The perfection of wisdom is absolutely pure owing 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, and the extrasensory powers. The perfection of wisdom is absolutely pure owing to the absolute purity of the meditative stabilities and the dhāraṇī gateways. The perfection of wisdom is absolutely pure owing to the absolute purity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. The perfection of wisdom is absolutely pure owing to the absolute purity of [the goals], up to and including all-aspect omniscience.”
“Blessed Lord, how is the perfection of wisdom absolutely pure owing to the absolute purity of physical forms? How is the perfection of wisdom absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness? How is the perfection of wisdom [F.211.a] absolutely pure owing to the absolute purity of the sense fields, the sensory elements, and the links of dependent origination? How is the perfection of wisdom absolutely pure owing to the absolute purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment? How is the perfection of wisdom absolutely pure owing 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, and the extrasensory powers? How is the perfection of wisdom absolutely pure owing to the absolute purity of the meditative stabilities and the dhāraṇī gateways? How is the perfection of wisdom absolutely pure owing to the absolute purity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas? How is the perfection of wisdom absolutely pure owing to the absolute purity of [the goals], up to and including all-aspect omniscience?”
“Subhūti,” replied the Blessed One, “physical forms are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. Feelings, perceptions, formative predispositions, and consciousness are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The sense fields, the sensory elements, and the links of dependent origination are absolutely pure because they neither arise nor cease, and [F.211.b] they are neither afflicted nor purified. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. 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, and the extrasensory powers are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The meditative stabilities and the dhāraṇī gateways are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. [The goals], up to and including all-aspect omniscience, are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified.
“Moreover, Subhūti, the perfection of wisdom is absolutely pure owing to the absolute purity of space.”
“Blessed Lord, how is the perfection of wisdom absolutely pure owing to the absolute purity of space?” [F.212.a]
“Subhūti,” replied the Blessed One, “space is absolutely pure because it neither arises nor ceases, and it is neither afflicted nor purified. Subhūti, the perfection of wisdom is absolutely pure because space is unsullied.”402 {Ki.II-III: 180}
“Blessed Lord! How is the perfection of wisdom absolutely pure owing to the unsullied nature of space?”
“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because space cannot be grasped. Subhūti, the perfection of wisdom is absolutely pure because space cannot be conventionally designated.”
“Blessed Lord, how is the perfection of wisdom absolutely pure because space cannot be conventionally designated?”
“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because space, like the resonance of a double echo in space, cannot be conventionally designated. Subhūti, the perfection of wisdom is absolutely pure because space is inexpressible.”
“Blessed Lord, how is the perfection of wisdom absolutely pure because space is inexpressible?”
“Subhūti,” replied the Blessed One, “in space, nothing at all is expressed. In the same way, Subhūti, the perfection of wisdom is absolutely pure because space is inexpressible. Moreover, Subhūti, the perfection of wisdom is absolutely pure because space is nonapprehensible.”
“Blessed Lord, [F.212.b] how is the perfection of wisdom absolutely pure because space is nonapprehensible?”
“Subhūti,” replied the Blessed One, “in space, nothing at all is apprehended. In the same way, Subhūti, the perfection of wisdom is absolutely pure because space is nonapprehensible. Moreover, Subhūti, the perfection of wisdom is absolutely pure because all phenomena neither arise nor cease, and are neither afflicted nor purified.”
“Blessed Lord, how is the perfection of wisdom absolutely pure because all phenomena neither arise nor cease, and are neither afflicted nor purified?”
“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because all phenomena are utterly pure.” {Ki.II-III: 181}
Subhūti then said, “Blessed Lord, if any noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, then, Blessed Lord, they will not suffer ailments of the eyes, nor will they suffer ailments of the ears, ailments of the nose, ailments of the tongue, or ailments of the body, nor will their limbs be defective, nor will their bodies be decrepit due to old age. Nor will those noble sons or noble daughters die a terrible death. Many thousands of gods will purposefully follow them. That is to say, the gods of the Caturmahārājakāyika realm and [those of the other realms], up to and including the gods of the Pure Abodes, will purposefully follow them. On the eighth day, the fourteenth day and the fifteenth day [of the lunar month], great hosts of the gods will congregate in places where those noble sons or noble daughters who teach the Dharma, reveal this perfection of wisdom. When those noble sons or noble daughters indeed reveal this perfection of wisdom, [F.213.a] their merit will greatly increase. The stock of merit possessed by those noble sons or noble daughters will increase manifold and to an immeasurable, countless, inconceivable, incomparable, unappraisable, and inestimable extent.”
“Subhūti, it is so! It is so!” said the Blessed One. “The merit of those noble sons or noble daughters who reveal this perfection of wisdom on the eighth day, the fourteenth day and the fifteenth day [of the lunar month] before the assembly of gods will increase manifold. Their stock of merit will increase manifold and to an immeasurable, countless, inconceivable, incomparable, unappraisable, and inestimable extent. If you ask why, Subhūti, it is because this perfection of wisdom is most precious. Subhūti, the perfection of wisdom is precious in that it can liberate beings from the hells, and it can liberate them from the birthplaces of animals, the world of Yama, and the impoverished states of human beings and gods. It offers the prospects of rebirth in a great and lofty royal family, or in a great and lofty priestly family, or in a great and lofty householder family; and similarly, it offers the prospect of rebirth among the gods of the Caturmahārājakāyika realm, and it offers the prospects of rebirth among the gods [of other realms], up to and including the sphere of neither perception nor nonperception. It offers the fruit of entering the stream to nirvāṇa. It offers the fruit of being destined for only one more rebirth and the fruit of no longer being subject to rebirth. It offers arhatship and individual enlightenment. It offers complete enlightenment.
“If you ask why, it is because from this perfection of wisdom the paths of the ten virtuous actions is extensively revealed. [F.213.b] Having trained in it, the great and lofty royal families are discerned; the great and lofty priestly families are discerned; the great and lofty householder families are discerned; the gods of the Caturmahārājakāyika realm are discerned; the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms are discerned; the gods of Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, {Ki.II-III: 182} Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha are all discerned; the gods of the sphere of infinite space are discerned; and the gods of the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are discerned. [Having trained in it], the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth are discerned, arhatship and individual enlightenment are discerned, and unsurpassed, complete enlightenment is discerned.
“Also,403 if this perfection of wisdom is discerned, the thirty-seven factors conducive to enlightenment are discerned; the perfection of generosity is discerned; the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are discerned; the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are discerned; the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, [F.214.a] the three gateways to liberation, and the extrasensory powers are discerned; all the meditative stabilities and all the dhāraṇī gateways are discerned; the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are discerned; and [all the goals], up to and including all-aspect omniscience, are discerned.
“Indeed, it is from this perfection of wisdom that all phenomena are extensively revealed. Having trained in it, the great and lofty royal families are discerned; the great and lofty priestly families are discerned; the great and lofty householder families are discerned; the gods of the Caturmahārājakāyika realm are discerned; the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha are all discerned; and the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are discerned. [Having trained in it], these who have entered the stream to nirvāṇa are discerned; those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and bodhisattvas are discerned; and the tathāgatas, arhats, completely awakened buddhas are discerned. For those reasons, this is designated as the precious perfection.
“In this precious perfection, [F.214.b] there is nothing at all that arises or ceases, nothing that is defiled or purified, nothing that is to be retained or forsaken. If you ask why, it is because there is nothing at all that could arise or cease, nothing that could be defiled or purified, nothing that could be retained or forsaken. Subhūti, in this precious perfection, there are no phenomena at all that are apprehensible, be they virtuous, nonvirtuous, {Ki.II-III: 183} mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned. For this reason, Subhūti, this precious perfection is nonapprehensible.
“Subhūti, this precious perfection is unsullied by anything whatsoever. If you ask why, it is because the phenomena by which it might be sullied are nonapprehensible. Subhūti, for that reason this perfection is [designated as] the precious perfection that is unsullied. Subhūti, if, when bodhisattva great beings are practicing the perfection of wisdom, they do not perceive in that manner, do not conceptualize in that manner, and do not elaborate in that manner, they are indeed practicing the perfection of wisdom. They are cultivating the perfection of wisdom. They please the lord buddhas. Thinking of the lord buddhas, they proceed from one buddhafield to another buddhafield in order to serve, respect, honor, and worship the lord buddhas; and when they proceed from one buddhafield to another buddhafield, they bring beings to maturity and refine the buddhafields.
“Subhūti, this perfection of wisdom does not teach, reveal, disclose, grasp, offer, produce, [F.215.a] terminate, afflict, purify, diminish, or enhance anything at all; nor is it past, future, or present.
“Subhūti, this perfection of wisdom does not transcend the realm of desire, nor is it established in it. It does not transcend the realm of form, nor is it established in it. It does not transcend the realm of formlessness, nor is it established in it. It neither brings about nor prevents the perfection of generosity. It neither brings about nor prevents the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It neither brings about nor prevents the emptiness of internal phenomena. It neither brings about nor prevents [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. It neither brings about nor prevents the thirty-seven factors conducive to enlightenment. It neither brings about nor prevents the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. It neither brings about nor prevents the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. It neither brings about nor prevents the meditative stabilities or the dhāraṇī gateways. It neither brings about nor prevents the powers of the tathāgatas, {Ki.II-III: 184} the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. It neither brings about nor prevents the fruit of entering the stream to nirvāṇa. It neither brings about nor prevents the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. [F.215.b] It neither brings about nor prevents individual enlightenment. It neither brings about nor prevents knowledge of the path. It neither brings about nor prevents all-aspect omniscience. [B41]
“This perfection of wisdom does not prevent the conditioned elements, nor does it bring about the unconditioned elements. If you ask why, it is because, regardless of whether the tathāgatas have appeared or not, it dwells as the reality of all phenomena, the realm of phenomena, the abiding nature of reality, and maturity with respect to all phenomena. That is the consummate buddhahood attained by the tathāgatas. Comprehending it, they attain consummate buddhahood, and having manifestly comprehended that, they describe, teach, interpret, analyze, elucidate, and reveal it.”
Then many thousands of gods, congregating in the midst of the heavens, cheered long and loud. They scattered their divine flowers—blue lotuses, day lotuses, night lotuses, white lotuses, coral flowers, and large coral flowers—and they said, “Ah! Through the teaching of this perfection of wisdom, many thousands of gods have accepted that phenomena are nonarising. We have seen the wheel of the Dharma turned for the second time in Jambudvīpa!”
Then the Blessed One addressed the elder Subhūti: “Subhūti, owing to the emptiness of the essential nature of nonentities, this turning of the wheel of the Dharma is not the first [in Jambudvīpa], nor is it the second. This perfection of wisdom is not at all established as a doctrine that is to be set in motion or not set in motion.”
“Blessed Lord, what is the emptiness of the essential nature of nonentities, owing to which this perfection of wisdom is not at all established as a doctrine to be set in motion or not set in motion?” [F.216.a]
“Subhūti,” replied the Blessed One, “the perfection of wisdom is empty of the perfection of wisdom. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are empty of the perfection of generosity [and so forth]. The emptiness of internal phenomena is empty of the emptiness of internal phenomena. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].
“The applications of mindfulness are empty of the applications of mindfulness. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth]. {Ki.II-III: 185} The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are empty of the extrasensory powers [and so forth]. The meditative stabilities and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas [and so forth].
“The fruit of entering the stream to nirvāṇa is empty of the fruit of entering the stream to nirvāṇa. The fruit of being destined for only one more rebirth and the fruit of no longer being subject to rebirth are empty of the fruit of no longer being subject to rebirth [and so forth]. Arhatship is empty of arhatship. Individual enlightenment is empty of individual enlightenment. [F.216.b] Knowledge of the path is empty of knowledge of the path. All-aspect omniscience is empty of all-aspect omniscience.”
“Blessed Lord, this perfection of wisdom that bodhisattva great beings have is great, for the perfection of wisdom is empty of inherent existence. This implies that all phenomena are empty of all phenomena, and although bodhisattva great beings dwell in the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment, there is nothing at all that attains consummate buddhahood. Although they indeed turn the wheel of the Dharma, there is nothing at all that is set in motion, not set in motion, or further set in motion. There is nothing at all that they see or do not see. If one were to ask why, it is because anything that set it in motion, did not set it in motion, or further set it in motion cannot be apprehended. If one were to ask why, it is because all phenomena are absolutely not brought into being. If one were to ask why, it is because emptiness does not set in motion or not set in motion anything at all. Signlessness does not set in motion or not set in motion anything at all. Wishlessness does not set in motion or not set in motion anything at all. That which describes, explains, proclaims, establishes, posits, analyzes, interprets, mentions, elucidates, introduces, and reveals the perfection of wisdom in this manner is the absolutely pure exposition of the perfection of wisdom. This exposition of the perfection of wisdom has neither been explained by anyone at all, nor has it been grasped by anyone at all. That which has neither been explained by anyone at all, nor grasped by anyone at all has not been brought into being by anyone at all. For that which has not been brought into being by anyone at all, there is no passing into final nirvāṇa. [F.217.a] Nor is there anyone at all who is worthy of offerings on account of this exposition of the Dharma.”
This completes the twenty-eighth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”