The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 40: Irreversibility
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 40: Irreversibility
“Moreover, Subhūti, the evil Māra might approach bodhisattva great beings and dissuade them, saying, ‘This all-aspect omniscience is similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics. These phenomena are also similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics. With regard to phenomena that are similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics, there is nothing apprehensible that would attain consummate buddhahood, by which consummate buddhahood would be attained, and in which consummate buddhahood would be attained. Since all these phenomena are similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics, you will be disappointed and it would be futile to think that you will attain consummate buddhahood in unsurpassed, complete enlightenment. This has been revealed by Māra, not explained by the completely awakened buddhas! Noble child, you should reject these attentions! Do not endure hardships for long! Do not practice without benefit! You will suffer and be distressed!’
“If this is said, noble sons or noble daughters, on hearing those words, should reflect, ‘Those [words] that would avert me from unsurpassed, complete enlightenment are the work of Māra. Although all phenomena are indeed similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics, [F.363.b] they are not known, seen, or comprehended as such by beings. Therefore, I should don the armor that is similar to space, of the essential nature of nonentity, and empty of intrinsic defining characteristics, attain consummate buddhahood in all-aspect omniscience, and reveal to all beings the Dharma of emancipation [from cyclic existence]. I should establish beings in the fruit of entering the stream to nirvāṇa. I should establish them in the fruit of being destined for only one more rebirth, {Ki.IV: 154} in the fruit of no longer being subject to rebirth, and in arhatship and individual enlightenment. I should establish them in unsurpassed, complete enlightenment.’
“In this regard, bodhisattva great beings, from the time when they first begin to set their mind on enlightenment, should be steadfast when they listen to such things. Their minds should not be distracted. Their minds should not be carried away. If those whose minds are steadfast, undistracted, and not carried away practice the six perfections, they will enter upon the maturity of the bodhisattvas.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, can irreversible bodhisattva great beings be called reversible, or can reversible bodhisattvas be called irreversible?”
“Subhūti, irreversible bodhisattvas may be called reversible, and reversible bodhisattvas may be called irreversible,” replied the Blessed One.
“Blessed Lord, how may irreversible bodhisattvas be called reversible, and how may reversible bodhisattvas be called irreversible?”
“Subhūti,” replied the Blessed One, [F.364.a] “bodhisattva great beings who have turned away from the level of the śrāvakas or the level of the pratyekabuddhas are reversible bodhisattvas [in that they turn away from those levels], but they may be called irreversible bodhisattvas. Subhūti, bodhisattva great beings who have not turned away from the level of the śrāvakas or the level of the pratyekabuddhas are irreversible bodhisattvas [in that they do not turn away from them], but they may be called reversible. Subhūti, you should know that bodhisattva great beings are defined as irreversible due to these attributes, indications, and signs. Bodhisattva great beings who possess those attributes, indications, and signs cannot be turned away from unsurpassed, complete enlightenment by the evil Māra.
“Moreover, Subhūti, bodhisattva great beings who are irreversible become absorbed at will in the first meditative concentration, and they become absorbed in the second, third, and fourth meditative concentrations. They become absorbed in [the formless absorptions], up to and including cessation [of perceptions and feelings]. {Ki.IV: 155}
“Moreover, Subhūti, bodhisattva great beings who are irreversible become absorbed at will in the four applications of mindfulness, and they become absorbed in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They become absorbed in the meditative stabilities of emptiness, signlessness, and wishlessness. They actualize the five extrasensory powers. Through these four meditative concentrations, the four immeasurable attitudes, and four formless absorptions, they become acquainted with the absorption of cessation. They investigate the applications of mindfulness, [F.364.b] and they investigate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They are then reabsorbed in the meditative stabilities of emptiness, signlessness, and wishlessness, but they do not acquire the fruits of meditative concentration. They do not acquire the fruits of the immeasurable attitudes or the formless absorptions. They do not acquire the fruit of entering the stream to nirvāṇa. They do not acquire the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. They do not attain enlightenment. At will, they may acquire the bodily forms that they wish, and through those bodily forms, they act for the benefit of beings. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
“Moreover, Subhūti, bodhisattva great beings who are irreversible are endowed with attention to enlightenment. They are not separated from enlightened mind, and they do not attach importance to physical forms. They do not attach importance to signs. They do not attach importance to the physical body. They do not attach importance to generosity. They do not attach importance to ethical discipline. They do not attach importance to tolerance. They do not attach importance to perseverance. They do not attach importance to meditative concentration. They do not attach importance to wisdom. They do not attach importance to the emptiness of internal phenomena. They do not attach importance to [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not attach importance to the thirty-seven factors conducive to enlightenment. They do not attach importance to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, [F.365.a] the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. They do not attach importance to the meditative stabilities or the dhāraṇī gateways. They do not attach importance to the ten powers of the tathāgatas. They do not attach importance to the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not attach importance to [the goals], up to and including unsurpassed, complete enlightenment. They do not attach importance to the buddhafields that are to be refined. They do not attach importance to the beings who are to be brought to maturity. They do not attach importance to beholding the buddhas, and they do not attach importance to cultivating the roots of virtue. If you ask why, Subhūti, it is because all phenomena are empty of intrinsic defining characteristics and therefore those bodhisattva great beings do not observe anything to which, through which, or with respect to which they should cultivate the attachment of importance. If you ask why, Subhūti, it is because all phenomena are similar to space, with the essential nature of nonentity, and empty of intrinsic defining characteristics.
“Subhūti, irreversible bodhisattva great beings who have that as the focus of their attention come and go in accordance with the four norms of behavior,461 but they do not come with a bewildered mind, they do not go with a bewildered mind, they do not stand with a bewildered mind, they do not walk with a bewildered mind, {Ki.IV: 156} they do not sit with a bewildered mind, and they do not lie down with a bewildered mind. They come mindfully, they go mindfully, they walk mindfully, they stand mindfully, they sit mindfully, and they lie down mindfully. Subhūti, bodhisattva great beings who possess those attributes, indications, and signs are said to be irreversible.
“Moreover, Subhūti, [F.365.b] even if bodhisattva great beings who are irreversible dwell as householders, through skill in means they acquire the five desirable objects of the senses in order to bring beings to maturity. They dispense gifts to beings. That is to say, they dispense food to those who need food; drink to those who need drink; vehicles to those who need vehicles; clothing to those who need clothing; bedding to those who need bedding; flowers to those who need flowers; garlands to those who need garlands; unguents to those who need unguents; dwellings to those who need dwellings; wealth, grain, gems, pearls, beryl, conch, quartz, coral, gold, and silver to those in need of wealth, grain, gems, pearls, beryl, conch, quartz, coral, gold, and silver, and they dispense other provisions and resources to those in need of other things. They themselves practice the perfection of generosity and they also encourage others to acquire the perfection of generosity. They praise the perfection of generosity and they also praise and take empathetic delight in others who practice the perfection of generosity. They themselves practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they also encourage others to acquire the perfection of wisdom [and so forth]. They praise the perfection of wisdom [and so forth] and they also praise and take empathetic delight in others who practice the perfection of wisdom [and so forth].
“Moreover, Subhūti, when bodhisattva great beings who are irreversible dwell as householders, they fill Jambudvīpa with diverse precious things and offer these as gifts. They fill the world system of the four continents, the world system of the chiliocosm, the world system of the dichiliocosm, [F.366.a] and the world system of the great trichiliocosm with diverse precious things, and offer these as gifts. Yet they do not indulge in those sensual pleasures, and they always practice chastity, without interruption. They generate nothing despicable that would cause others to dislike them. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are said to be irreversible.
“Moreover, Subhūti, the yakṣa Vajrapāṇi will always follow without interruption behind irreversible bodhisattva great beings in order to guard them, thinking that these bodhisattva great beings will soon attain consummate buddhahood in unsurpassed, complete enlightenment, and that even after they have attained consummate buddhahood in unsurpassed, complete enlightenment, he will always follow them without interruption. To the extent that those in the enlightened family of Vajrapāṇi462 will always follow them without interruption, to that extent they can never be harmed by humans or nonhumans. In conformity with the Dharma, they can never be overcome by any god, demon, Brahmā, or anyone else in the world. {Ki.IV: 157} Until they have attained manifest buddhahood in unsurpassed, complete enlightenment, their minds will not be distracted from attention to enlightenment. The faculties of those bodhisattva great beings, comprising the faculty of the eyes, the faculty of the ears, the faculty of the nose, the faculty of the tongue, the faculty of the body, the mental faculty, the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom, will not be deficient. They will be saintly persons [F.366.b] and they will not be inferior persons.”
“Blessed Lord, to what extent will bodhisattva great beings be saintly persons and not be inferior persons?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings are never distracted from the mind of enlightenment, those bodhisattva great beings will be saintly persons and not inferior persons. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are said to be irreversible.
“Moreover, Subhūti, those irreversible bodhisattva great beings have enlightenment as the focus of their attention. They in no way whatsoever concoct potions—any overpowering spells or words that attract women—nor do they incite anyone to do so. That is to say, they do not indulge in any hint of harmful attraction. They do not make miraculous predictions to any women or men. They do not make miraculous predictions, claiming, ‘You will have a son or daughter who belongs to the class of gods or divine princes!’ or ‘You will have a long life!’ If you ask why, Subhūti, it is because bodhisattva great beings do not observe any signs in phenomena that are empty of intrinsic defining characteristics. Since they do not observe any such signs, their livelihood is perfectly pure. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are said to be irreversible.
“Moreover, Subhūti, I shall [now] disclose the attributes, indications, and signs through which irreversible bodhisattva great beings are known to be irreversible. [F.367.a] Listen well and pay attention to them! I will explain them!”
“Please do so, Blessed Lord!” he replied. The venerable Subhūti then listened to the Blessed One, and the Blessed One spoke as follows:
“In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do not lack the modes of attention to enlightenment. They are not preoccupied with the aggregates, {Ki.IV: 158} nor do they preoccupy themselves with the sense fields, the sensory elements, or the links of dependent origination. If you ask why, Subhūti, it is because those bodhisattva great beings focus their attention completely on the emptiness of the aggregates, the emptiness of the sense fields, the emptiness of the sensory elements, and the emptiness of the links of dependent origination. They are not preoccupied with social distractions. If you ask why, it is because those bodhisattva great beings focus their attention completely on the emptiness of beings. They are not preoccupied with talk of kings. If you ask why, it is because, abiding in the emptiness of inherent existence, they do not observe anything at all as superior or inferior. They are not preoccupied with talk of robbers. If you ask why, it is because all phenomena are empty of intrinsic defining characteristics and so they do not observe anything at all that could be acquired or stolen. They are not preoccupied with talk of battles. If you ask why, it is because, excellently abiding in the emptiness of inherent existence, they do not observe anything at all in terms of minorities and majorities. They are not preoccupied with talk of warfare. [F.367.b] If you ask why, it is because, abiding in the real nature of all phenomena, they do not observe affection or hatred. They are not preoccupied with the talk of towns. If you ask why, it is because, abiding in the emptiness of all phenomena, they do not observe anything at all that is to be gathered or not gathered. They are not preoccupied with the talk of cities. If you ask why, it is because, abiding in the emptiness of space, they do not observe anything at all that is to be grasped or not grasped. They are not preoccupied with the talk of market towns. If you ask why, it is because, abiding in the very limit of reality, they do not observe anything at all that is to be enhanced or diminished. They are not preoccupied with talk about the self, and they are not preoccupied with talk about sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, or viewers. On the contrary, it is talk about the perfection of wisdom that they are preoccupied with, and they never part from focusing their attention with all-aspect omniscience in mind.
“Practicing the perfection of generosity, they are not preoccupied with miserliness. Practicing the perfection of ethical discipline, they are not preoccupied with degenerate morality. Practicing the perfection of tolerance, they are not preoccupied with agitation. Practicing the perfection of perseverance, they are not preoccupied with indolence. Practicing the perfection of meditative concentration, [F.368.a] they are not preoccupied with distractions. Practicing the perfection of wisdom, they are not preoccupied with stupidity. Conducting themselves in the emptiness of all phenomena, they wish for the Dharma and do not not wish for the Dharma. Conducting themselves in the realm of phenomena, they do not praise the diversity of phenomena. {Ki.IV: 159}
“Thinking to have the lord buddhas and bodhisattva great beings as spiritual mentors, they even encourage all noble sons, noble daughters, and followers of the vehicles of the śrāvakas and the pratyekabuddhas; they establish discipline and secure them in unsurpassed, complete enlightenment. In order to please and behold the tathāgatas, arhats, completely awakened buddhas, they are consequently reborn in those world systems where they dwell and are alive at present. That is to say, they wish to be reborn there and accordingly they conduct themselves focusing their attention day and night on the buddhas. If you ask why, Subhūti, it is because those irreversible bodhisattva great beings have given rise to that focus of their attention mostly with the realm of desire in mind, and because they abide in the ways of the ten virtuous actions, that they are reborn in those buddhafields. After they have cultivated the first meditative concentration, after they have cultivated the second meditative concentration, the third meditative concentration and the fourth meditative concentration, and after they have cultivated [the formless absorptions], up to and including absorption in the sphere of neither perception nor nonperception, they are reborn in those places where the tathāgatas, arhats, completely awakened buddhas are manifest and alive at present, teaching the Dharma. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are said to be irreversible.
“Moreover, Subhūti, irreversible great bodhisattva [F.368.b] beings who have practiced the perfection of wisdom, who dwell in the emptiness of internal phenomena, and who dwell in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; who dwell in the applications of mindfulness and dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; who dwell in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; who dwell in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and who dwell in 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 wonder whether they are irreversible or reversible. They do not hesitate, and they are without doubt regarding their own level. If you ask why, it is because they do not observe anything at all that is reversible or irreversible, even to the extent of the tiniest particle.
“Subhūti, just as persons entering the stream to nirvāṇa and abiding on the level of one who has entered the stream to nirvāṇa have no doubt and no hesitation regarding their own level; just as those abiding on the level of one who is destined for only one more rebirth, abiding on the level of one who is no longer subject to rebirth, and abiding on the level of arhatship have no doubt and no hesitation regarding their own level; just as pratyekabuddhas abiding on the level of the pratyekabuddhas have no doubt and no hesitation regarding their own level; just as bodhisattvas abiding on the level of the bodhisattvas have no doubt and no hesitation regarding their own level; [F.369.a] and just as completely awakened buddhas abiding on the level of the completely awakened buddhas have no doubt and no hesitation regarding their own level, in the same way, Subhūti, these bodhisattva great beings too have no doubt and no hesitation regarding their own level. {Ki.IV: 160} Therefore, abiding on that level at which progress has become irreversible, they also refine the buddhafields and they bring beings to maturity. Knowing, too, the deeds of Māra that have arisen and occurred, they do not fall under the influence of Māra’s deeds. Rather, they overwhelm and wear them down.
“Subhūti, just as a man who has committed an inexpiable crime will never be separated from the thoughts associated with that inexpiable crime, even until death, and the thoughts of that inexpiable crime will pursue him, such that he cannot banish the thoughts of that inexpiable crime by any means whatsoever, and his obsessive thoughts will pursue him even until death, in the same way, Subhūti, the irreversible thoughts of irreversible bodhisattva great beings are indeed established on the level at which progress has become irreversible. Those thoughts do not vacillate and do not waver. The world with its gods, humans, and asuras cannot turn them back. If you ask why, it is because their thoughts have transcended the world with its gods, humans, and asuras, and entered into authentic maturity. Abiding on their own level, they have reached supreme perfection in the extrasensory powers, and so they refine the buddhafields and also bring beings to maturity. They travel from buddhafield to buddhafield in order to behold, pay homage to, and listen to the Dharma from the lord buddhas. [F.369.b] Throughout those buddhafields they cultivate the roots of virtue in the presence of the lord buddhas, and they question, counter-question, and venerate those lord buddhas.
“Subhūti, since those bodhisattva great beings dwell in that manner, they comprehend the deeds of Māra that have arisen and occurred. They do not go forth under the influence of those deeds of Māra that have arisen and occurred. They can even integrate those deeds of Māra in the very limit of reality through their skill in means. They never have doubt, indecision, or hesitation regarding their own level. If you ask why, Subhūti, it is because they have no doubt regarding the very limit of reality, and so they do not consider the very limit of reality as singular or dual. Knowing this, even after they have passed away, they will not generate thoughts on the levels of the śrāvakas or the pratyekabuddhas. If you ask why, Subhūti, it is because bodhisattva great beings, with regard to all phenomena, which are empty of intrinsic defining characteristics, do not observe anything at all that is subject to arising, cessation, affliction, or purification.
“Subhūti, when those bodhisattva great beings have passed away, they will not think, ‘I will not attain consummate buddhahood in unsurpassed, complete enlightenment!’ Certainly they will think, ‘I shall attain consummate buddhahood in unsurpassed, complete enlightenment!’ If you ask why, Subhūti, it is because unsurpassed, complete enlightenment is empty of intrinsic defining characteristics. {Ki.IV: 161}
“Subhūti, bodhisattva great beings who dwell in that manner on their own level cannot be overcome on their own level. If you ask why, Subhūti, it is because irreversible bodhisattva great beings [F.370.a] who dwell accordingly are endowed with wisdom that cannot be captivated. Subhūti, if the evil Māra were to approach irreversible bodhisattva great beings in the guise of the buddhas, he might say, ‘In this [lifetime], you should attain arhatship! You are not prophesied to attain unsurpassed, complete enlightenment. You have not acquired the acceptance that phenomena are nonarising, whereby the tathāgatas, arhats, completely awakened buddhas would prophesy that you will attain unsurpassed, complete enlightenment. You do not possess the attributes, the indications, or the signs endowed with which bodhisattva great beings are prophesied to attain unsurpassed, complete enlightenment!’
“Subhūti, if, even on hearing these words, bodhisattva great beings are not discouraged, not intimidated, not alienated, and not terrified, then, Subhūti, these bodhisattva great beings are prophesied by the tathāgatas, arhats, completely awakened buddhas to attain unsurpassed, complete enlightenment. If you ask why, it is because these bodhisattva great beings should know that they themselves possess the attributes endowed with which they are prophesied to attain unsurpassed, complete enlightenment.
“Subhūti, even if the evil Māra, or someone under the influence of Māra, were to approach bodhisattva great beings in the guise of a buddha and prophesy that they will attain the level of the śrāvakas or the level of the pratyekabuddhas, [F.370.b] these bodhisattva great beings would think, ‘The tathāgatas, arhats, completely awakened buddhas do not encourage bodhisattva great beings to attain the level of the śrāvakas or the level of the pratyekabuddhas. Alas! This is the evil Māra, or someone under the influence of the evil Māra, who has approached me in the guise of a buddha!’ And, Subhūti, if the evil Māra were to approach bodhisattva great beings in the guise of a buddha while they are reciting and disseminating the most extensive sūtras and say, ‘Those sūtras that you are practicing have been taught by Māra. They have not been taught by the lord buddhas, the śrāvakas, or the pratyekabuddhas!’ then when this was said, Subhūti, these bodhisattva great beings would know, ‘Alas! This is the evil Māra, or someone under the influence of Māra, who would separate me from unsurpassed, complete enlightenment!’ If this is so, Subhūti, these bodhisattva great beings have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment. {Ki.IV: 162} Those bodhisattva great beings should know that they dwell on the level at which progress has become irreversible. If you ask why, it is because they possess the attributes, indications, and signs of irreversible bodhisattva great beings. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are irreversible. [F.371.a]
“Moreover, Subhūti, when irreversible bodhisattva great beings practice the perfection of wisdom, they will relinquish even themselves, and they will sacrifice their own lives, for the sake of acquiring the Dharma, but they do not relinquish the doctrine. Subhūti, those bodhisattva great beings persevere in that manner in order to acquire the Dharma. They persevere in that manner so as to acquire the Dharma of the lord buddhas of the past, the future, and the present, and they do not relinquish the Dharma. If you ask why, it is because they think, ‘I will worship the lord buddhas of the past, the future, and the present, since they have acquired the Dharma. I also will acquire their Dharma.’ If you ask for the sake of which doctrine bodhisattva great beings relinquish themselves and sacrifice their lives, in this regard, Subhūti, the tathāgatas, arhats, completely awakened buddhas teach the doctrine that all phenomena are empty. Some foolish persons may contradict this and repudiate it, saying, ‘This is not the Dharma. This is not the Vinaya. This is not the taught by the Teacher.’ However, Subhūti, even though bodhisattva great beings will relinquish themselves and sacrifice their lives for the sake of this Dharma, they will not relinquish that. Subhūti, bodhisattva great beings should train in this manner, thinking, ‘I too will be reckoned among the tathāgatas who will emerge in the future. I too will be prophesied to attain that. For the sake of this doctrine, I will relinquish myself! I will even sacrifice my life, [F.371.b] but that which I will not relinquish is the doctrine!’ Subhūti, bodhisattva great beings, considering this objective, will relinquish even themselves and sacrifice their lives for the sake of acquiring the Dharma. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are irreversible.
“Moreover, Subhūti, bodhisattva great beings who are irreversible do not harbor doubt or hesitation when the tathāgatas, arhats, completely awakened buddhas are teaching the Dharma. They do not have even a single moment of indecision with regard to that doctrine. They grasp all those teachings of the lord buddhas, and having grasped them, they do not squander them. If you ask why, it is because they have acquired the dhāraṇīs that enhance retention.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, by acquiring which dhāraṇīs do bodhisattva great beings not squander the sūtras spoken by the Tathāgata?” {Ki.IV: 163}
“Subhūti,” replied the Blessed One, “by acquiring the dhāraṇī of the inexhaustible cornucopia, bodhisattva great beings will not squander the sūtras spoken by the Tathāgata. By acquiring the oceanic seal [absorbing all phenomena], the dhāraṇī of the lotus array, and the dhāraṇī of acquisition, bodhisattva great beings will not squander the sūtras spoken by the Tathāgata.”463
“Blessed Lord, it is the case that one should not squander [the sūtras] spoken only by the tathāgatas, arhats, completely awakened buddhas. But does this not also refer to those that are explained by the śrāvakas, does it not refer to those explained by the gods, [F.372.a] does it not refer to those explained by the nāgas, does it not refer to those explained by the yakṣas, does it not refer to those explained by the gandharvas, does it not refer to those explained by the asuras, does it not refer to those explained by garuḍas, and does it not refer to those explained by mahoragas?”
“Subhūti,” replied the Blessed One, “these bodhisattva great beings have no doubt and no hesitation regarding all languages, symbols, and sounds. If you ask why, it is because they have acquired the dhāraṇīs that enhance retention. Subhūti, you should know that bodhisattva great beings who possess those attributes, indications, and signs are irreversible.”
This completes the fortieth chapter, “Irreversibility,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
Bibliography
Primary Sources in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, Toh 9]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vols. 26–28.
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}
Aṣṭasāhasrikā prajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references (for chapters 73–75): {Va.nn}
Secondary References in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.