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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པ།

The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 66

Pañcaviṃśatisāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa

The Noble Perfection of Wisdom in Twenty-Five Thousand Lines

Āryapañcaviṃśatisāhasrikāprajñāpāramitā

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)
Generated by 84000 Reading Room v2.19.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

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Summary

s.1

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.

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Acknowledgements

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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.

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The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Perfection of Wisdom in Twenty-Five Thousand Lines is one of the three so-called “long” sūtras on the Perfection of Wisdom, or Prajñāpāramitā.1 It fills three complete volumes of the Degé Kangyur, and of all the Prajñāpāramitā sūtras it is second in length only to the massive Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), which fills twelve volumes. The third and shortest of the three “long” sūtras, the Perfection of Wisdom in Eighteen Thousand Lines (Toh 10),2 fills two and a half volumes.3

The Early Spread of the Prajñāpāramitā Sūtras

The Perfection of Wisdom in Twenty-Five Thousand Lines in Central Asia and China

Meanwhile in India…

The Prajñāpāramitā Takes Root in Tibet

The Perfection of Wisdom in Twenty-Five Thousand Lines in Tibet

Kangyur and Tengyur Versions of the Sūtra

Sanskrit Texts of The Perfection of Wisdom in Twenty-Five Thousand Lines

Structure and Content

The Structure and Its Correspondences with the Other Long Sūtras

The Content and Its Topical Divisions

The Protagonists: Śāriputra, Subhūti, Śakra, and the Others

Selected Features of the Sūtra

English Translation

The Translation

The Perfection of Wisdom in Twenty-Five Thousand Lines

Chapter 1: The Context

[V26] [F.1.b] [B1] {Dt.4}

1.1

Homage to all the buddhas and bodhisattvas!

1.2

Thus did I hear at one time. The Blessed One 89 was staying on Vulture Peak near Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,90 supreme in their perfection of all mental powers, with the exception of just one person‍— [F.2.a] the venerable Ānanda, still a trainee who had entered the stream. Also present were some five hundred nuns headed by Yaśodharā and Mahāprajāpatī, and a great many laymen and laywomen, all of whom had seen the Dharma.91

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Chapter 2: Śāriputra

2.1

At that time, when the Blessed One thus understood that the entire world had assembled‍—a great multitude with its gods, māras, Brahmā divinities, all kinds of beings including ascetics and brahmins, gods, humans, and asuras, as well as numerous bodhisattva great beings most of whom were crown princes‍— [F.27.b] he said to the venerable Śāradvatīputra: {Dt.18}

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2.2

“Śāradvatīputra, bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects should persevere in the perfection of wisdom.”109

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Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, you should be inspired to tell bodhisattva great beings 150 how bodhisattva great beings will become emancipated in the perfection of wisdom!” [F.87.a]

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3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will this venerable Subhūti teach the perfection of wisdom to these bodhisattva great beings through the armor of the strength and force just of his own wisdom and inspired speech, or will he teach it through the power of the Buddha?”

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Chapter 5

5.1

The venerable Subhūti then [F.126.a] said to the Blessed One, “Blessed Lord, thus it is that I do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom?164 {Dt.124} Blessed Lord, for me, apprehending or finding thus neither an increase nor a decrease in any phenomena, to cause an increase or decrease in just the names bodhisattva or perfection of wisdom would be regrettable. Blessed Lord, those names, too, have no location, no presence, and no influence.165 Why? It is because those names do not exist that those names have no location, no presence, and no influence.

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Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, [F.148.b] “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with physical forms, then they are merely engaging with distinguishing marks and are not practicing the perfection of wisdom. {Dt.139} If they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are permanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with suffering, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, then they are engaging with distinguishing marks.

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Chapter 7

7.1

Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. {Dt.151} Blessed Lord, how should I respond to that question? Suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, will be emancipated in all-aspect omniscience; [F.159.a] or if this illusory person, after training in [the causal attributes], up to and including the factors conducive to enlightenment, will be emancipated in all-aspect omniscience; or if this illusory person, after training in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. Blessed Lord, how should I respond to such questioning?”

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Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

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8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.245 If you ask why, it is because bodhi (enlightenment) is nonarising and sattva (a being)246 is nonarising, too. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity denoted by the word bodhisattva is not an actual entity.

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10.

Chapter 10

10.1

“Subhūti, you asked, ‘How do bodhisattva great beings genuinely enter into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is the case that all phenomena are unchanging, and so there is nothing at all that goes or comes, nothing at all that passes on or draws near. However, while they do not give rise to conceits or think about the level associated with any phenomena, it is not the case that they do not refine the levels, but that they do not observe them.

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11.

Chapter 11

11.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, this Great Vehicle, which is called the Great Vehicle, outshines the world with its gods, humans, and asuras and brings emancipation from it. That is why it is called the Great Vehicle. Blessed Lord, this Great Vehicle is the same as space. Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. In this Great Vehicle, coming, going, and remaining are not discerned.315 An extent of the past, an extent of the future, and a present in between are also not discerned. Blessed Lord, just as in space coming and going are not discerned, and remaining too is not discerned, similarly, in this Great Vehicle, going is not apprehended, coming is not apprehended, and remaining is not apprehended.

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12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord! {Dt.243} This elder Subhūti, who has been asked about the perfection of wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

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12.2

The venerable Subhūti then asked the Blessed One, “Blessed Lord, I hope that I have not contradicted the perfection of wisdom while teaching the Great Vehicle?”

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13.

Chapter 13: Subhūti

13.1

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the perfection of wisdom, how do they investigate these phenomena? Venerable Subhūti, what is a bodhisattva great being? What is the perfection of wisdom? What is that investigation?”

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13.2

The venerable Subhūti replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you ask what is a bodhisattva. The term bodhisattva is employed because it designates a being (sattva) who is enlightened (bodhi). It is on the basis of their enlightenment that bodhisattvas know the aspects of all phenomena, but they are without attachment to those phenomena. [F.355.a] If you ask what are the aspects of the phenomena that they know, they know the principle of physical forms, yet they are without attachment to them. They know the aspects of feelings, perceptions, formative predispositions, and consciousness, yet they are without attachment to them. They know the aspects of the sense fields, the sensory elements, and the links of dependent origination, yet they are without attachment to them. They know the aspects of the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, yet they are without attachment to them. They know the aspects of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, yet they are without attachment to them.”

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14.

Chapter 14

14.1

{Ki.II-III: 1} Then as many gods of the Caturmahārājakāyika realm as there are in this world system of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. Śakra, mighty lord of the gods [of Trayastriṃśa] and as many gods as there are in the world systems of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. All the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarata realm, and the gods of the Paranirmitavaśavartin realm, as many as there are in the world systems of the great trichiliocosm also congregated there, in that same assembly.346 All the gods presiding over the Brahmā realms, as many as there are in the world systems of the great trichiliocosm, also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.347 All the gods presiding over the Pure Abodes, as many as there are in the world systems of the great trichiliocosm, [F.381.b] also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.348 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahārājakāyika realm, and the radiance of their bodies originating through the ripening of the past actions of the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Paranirmitavaśavartin, the gods of Brahmakāyika [and so forth], the gods of Ābhāsvara [and so forth], the gods of Śubhakṛtsna [and so forth], the gods of Bṛhatphala [and so forth], and the gods of the Pure Abodes did not approach even a hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach a hundred thousandth part, nor a thousand billionth part of it. Nor could they approach it in terms of any number, fraction, categorization, or comparison. Just as a piece of dark iron or charred wood neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, the effulgence of the Tathāgata’s body was the best among them. It was foremost. It was abundant. It was superior. It was supreme. It was higher. {Ki.II-III: 2} It was perfect. It was unsurpassed, and it was unexcelled.

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15.

Chapter 15

15.1

Then the gods thought, “What should those who hear the Dharma from the elder Subhūti seek to be?”

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Thereupon the venerable Subhūti, knowing in his own mind the thoughts in the minds of those gods, said to them, “Divine princes! The Dharma taught by me resembles a magical display. Divine princes! Those who listen to my Dharma should also seek to resemble a magical display. Divine princes! The Dharma taught by me resembles a phantom. Divine princes! Those who listen to my Dharma should also seek to resemble a phantom. They will not hear anything at all, nor will they actualize anything at all.”

16.

Chapter 16

16.1

Then Śakra, mighty lord of the gods, thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, I should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, widely scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

17.

Chapter 17

17.1

Then [F.58.a] Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will acquire these attributes that may be attained in this lifetime, and that in order to bring beings to maturation, to refine the buddhafields, and to venerate the lord buddhas, they move from buddhafield to buddhafield, and that the roots of virtuous action through which they seek to honor, venerate, respect, and make offerings to those lord buddhas will also become excellent! [How wonderful it is that] the Dharmas that they heard from those lord buddhas they will remember without defect until they attain consummate buddhahood in unsurpassed, complete enlightenment, that they will acquire the excellence of the spiritual family, and that they will acquire the excellence of felicity, the excellence of longevity, the excellence of retinue, the excellence of defining characteristics, the excellence of luminosity, the excellence of eyes, the excellence of voice, the excellence of meditative stability, and the excellence of dhāraṇī! {Ki.II-III: 41} [How wonderful it is that] through skillful means, they themselves will emanate in the physical form of the buddhas, journey from world system to world system, and be present in places where the lord buddhas have not been born and have not appeared, describing the attributes of the perfection of generosity; describing the attributes of the perfection of ethical discipline, the perfection of tolerance, [F.58.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; describing the attributes of the emptiness of internal phenomena and of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; describing the attributes of the applications of mindfulness; and describing the attributes of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas! [How wonderful it is that] through skillful means they instruct beings in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas!”

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18.

Chapter 18

18.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any noble sons or noble daughters who take up, uphold, recite, master, chant, and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those noble sons or noble daughters have gone there and are present there having chanted this profound perfection of wisdom, then those noble sons or noble daughters cannot be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without anything being said or spoiled.

20.

Chapter 20

20.1

Then a hundred or so rival tīrthikas [F.86.b] and wandering mendicants approached with harmful intent the place where the Blessed One was, and Śakra, mighty lord of the gods, had the following thought: “These rival tīrthikas and wandering mendicants have approached with harmful intent the place where the Blessed One is. I should by whatever means speak to them of the perfection of wisdom, so that once those rival tīrthikas and wandering mendicants have approached the Blessed One, no obstacle will arise. To that end I should chant all that I have grasped of this perfection of wisdom from the Blessed One.” {Ki.II-III: 74}

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22.

Chapter 22

22.1

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

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22.2

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, {Ki.II-III: 88} I would take this perfection of wisdom. If one were to ask why, Blessed Lord, it is not that I do not honor those bone relics of the tathāgatas, it is not that I do not display them, and it is not that I do not venerate them. Indeed, Blessed Lord, it is not that I do not serve the bone relics of the tathāgatas, it is not that I do not respect them, it is not that I do not venerate them, and it is not that I do not worship them, but, Blessed Lord, those bone relics of the tathāgatas have originated from the perfection of wisdom. This is why the bone relics of the tathāgatas should be honored, this is why they should be respected, this is why they should be venerated, and this is why offerings should be made to them. Those bone relics [F.101.a] have been formed by the perfection of wisdom. This is why those bone relics of the tathāgatas are indeed endowed with offerings. Blessed Lord, even though I serve, respect, honor, and worship the bone relics of the tathāgatas with divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds, these bone relics of the tathāgatas have originated from the perfection of wisdom. For this reason they are honored, respected, and venerated, and offerings are made to them by this world with its gods, humans, and asuras, so that they are protected, honored, respected, venerated, and given offerings.”

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Chapter 23: Śakra

23.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any noble sons or noble daughters [F.118.a] were to establish the beings of Jambudvīpa on the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those noble sons or noble daughters would greatly increase their merit?”

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“Blessed Lord, they would! Sugata, they would!”

23.2

The Blessed One then said, “Kauśika, if any were to bestow this perfection of wisdom on others so that they might recite it, commit it to writing, or chant it, they would even more greatly increase their merit. If you ask why, based on this perfection of wisdom, it is extensively revealed that there are many uncontaminated attributes through which noble sons or noble daughters, after training in it, have entered, will enter, and are entering into the maturity of the bodhisattvas; through which they have attained, will attain, and are attaining [the fruits and realizations], up to and including arhatship; through which followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining the enlightenment of the pratyekabuddhas; through which those who enter into unsurpassed, complete enlightenment have entered, will enter, and are entering into the maturity of the bodhisattvas; and through which they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

24.

Chapter 24: Dedication

24.1

Then the bodhisattva great being Maitreya said to the venerable Subhūti, “Blessed Subhūti, there is a foundation of meritorious action, endowed with rejoicing, that bodhisattva great beings have‍—a foundation of meritorious action that they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, without apprehending anything. Then there is a foundation of meritorious action, endowed with rejoicing, that all beings have; there is a foundation of meritorious action originating from the generosity of those who follow the vehicle of the śrāvakas and of those who follow the vehicle of the pratyekabuddhas; and there are also foundations of meritorious action originating from their ethical discipline and meditation. [F.139.a] Among all these, the foundation of meritorious action endowed with rejoicing that bodhisattva great beings dedicate to unsurpassed, complete enlightenment, making common cause with all beings, is said to be the best, it is said to be authentic, it is said to be foremost, {Ki.II-III: 123} it is said to be supreme, it is said to be perfect, it is said to be sublime, it is said to be unsurpassed, it is said to be the highest. It is said to be unequaled, and it is said to be equal to the unequaled. [B36]

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25.

Chapter 25

25.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Venerable Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflicted mental states and false views, rendering obfuscation nonexistent.391 Blessed Lord, the perfection of wisdom is supreme among the factors conducive to enlightenment. Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harmful [thoughts or deeds] may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might reverse the [two] extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all afflicted mental states that bring about reincarnation through the continuity of propensities might be abandoned. Blessed Lord, the perfection of wisdom [F.162.a] is the mother of bodhisattva great beings, {Ki.II-III: 143} generating the attributes of the buddhas. Blessed Lord, the perfection of wisdom neither arises nor ceases owing to the emptiness of intrinsic defining characteristics. Blessed Lord, the perfection of wisdom is the antidote for cyclic existence because it is neither permanent, nor is it perishable. Blessed Lord, the perfection of wisdom offers protection to beings who lack protection because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom confers the ten powers because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, repeating it three times and in twelve ways,392 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena owing to the emptiness of the essential nature of nonentities. Blessed Lord, how can bodhisattvas or those in the vehicle of the bodhisattvas, śrāvakas or those in the vehicle of the śrāvakas, pratyekabuddhas or those in the vehicle of the pratyekabuddhas dwell in the perfection of wisdom?”

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26.

Chapter 26: The Hells

26.1

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where did those bodhisattva great beings who are resolute in this profound perfection of wisdom pass away before coming into this world? For how long have those noble sons or noble daughters embarked on unsurpassed, complete enlightenment? How many tathāgatas, arhats, completely awakened buddhas have they honored? {Ki.II-III: 149} Are they genuinely and methodically395 resolute in this profound perfection of wisdom? How long have they practiced the perfection of generosity? How long have they practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.170.a] the perfection of meditative concentration, and the perfection of wisdom?”

27.

Chapter 27: The Purity of All the Dharmas

27.1

Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

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“That is due to absolute purity,” replied the Blessed One.

27.2

“Due to the absolute purity of what is it that purity is profound?”

“Śāradvatīputra,” replied the Blessed One, [F.188.b] “purity is profound due to the [absolute] purity of physical forms. Purity is profound due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is profound due to the [absolute] purity of the eyes. Purity is profound due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is profound due to the [absolute] purity of sights. Purity is profound due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is profound due to the [absolute] purity of visual consciousness. Purity is profound due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is profound due to the [absolute] purity of visually compounded sensory contact. Purity is profound due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is profound due to the [absolute] purity of the earth element. Purity is profound due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. Purity is profound due to the [absolute] purity of ignorance. Purity is profound due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, [F.189.a] sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is profound due to the [absolute] purity of the perfection of generosity. Purity is profound due to the [absolute] purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Purity is profound due to the [absolute] purity of the emptiness of internal phenomena. Purity is profound due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is profound due to the [absolute] purity of the applications of mindfulness. Purity is profound due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is profound due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Purity is profound due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”

28.

Chapter 28

28.1

Then the venerable Subhūti said to the Blessed One, [F.200.a] “Blessed Lord! The perfection of wisdom is inactive.”

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“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.”

29.

Chapter 29

29.1

{Ki.IV: 1} Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is the perfection that is nonexistent.”404

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“This is owing to the nonexistence of space!” replied the Blessed One.

29.2

“Blessed Lord, this perfection of wisdom is the perfection that is sameness.”

“This is owing to the sameness of all phenomena!” replied the Blessed One.

29.3

“Blessed Lord, this perfection of wisdom is the perfection that is void.”

30.

Chapter 30

30.1

Then Śakra, mighty lord of the gods, thought, “Those noble sons or noble daughters in whose ears this perfection of wisdom resounds have venerated the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have grown the roots of virtuous action in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been accepted by spiritual mentors. Leaving aside those who have taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, and who, having taken up, upheld, recited, and mastered it, then earnestly applied the perfection of wisdom in its real nature‍—apart from them, those noble sons or noble daughters who, having heard this perfection of wisdom are neither fearful, nor afraid, nor terrified, have questioned and petitioned the tathāgatas, arhats, completely awakened buddhas of the past. Those noble sons or noble daughters who, having heard this perfection of wisdom, are neither fearful, nor afraid, nor terrified, and who have [also] taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, have been cultivating the perfection of generosity, and have been practicing the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom for many eons.” {Ki.IV: 9}

31.

Chapter 31

31.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these are the stated attributes of those noble sons and noble daughters who have entered upon unsurpassed, complete enlightenment, who practice the six perfections, and who bring beings to maturity and refine433 the buddhafields, then, Blessed Lord, what sorts of obstacles will there be for those noble sons and noble daughters who engage in unsurpassed, complete enlightenment?” {Ki.IV: 35}

32.

Chapter 32

32.1

“Moreover, Subhūti, if those who listen to the Dharma delight in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the teachers] who expound the Dharma delay, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.2

“Moreover, Subhūti, {Ki.IV: 44} if those who expound the Dharma do not delay in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the disciples] who listen to the Dharma go away to another land, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

33.

Chapter 33

33.1

Then all the gods inhabiting the realm of desire and inhabiting the realm of form, within this world system of the great trichiliocosm, as many as there were, scattered divine sandalwood powder. Approaching the place where the Blessed One was, they prostrated with their heads toward the feet of the Blessed One, and stood to one side. Then, even as they stood to one side, all the gods inhabiting the realm of desire and inhabiting the realm of form, as many as there were, asked the Blessed One, “With regard to this profound perfection of wisdom that the Blessed Lord is explaining, what, Blessed Lord, are the defining characteristics of the profound perfection of wisdom?”

34.

Chapter 34

34.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound. Blessed Lord, this perfection of wisdom is established for a great purpose. [F.288.b] It is established for an immeasurable purpose, an inestimable purpose, and an unappraisable purpose. Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”

35.

Chapter 35

35.1

“Subhūti, you should know that this is like when a ship is wrecked at sea. If the people on board do not catch and hold on to a piece of wood, a wooden log, a wooden plank, a leather bag, or a human corpse, they will surely die, Subhūti, without reaching the ocean shore. Subhūti, when a ship is wrecked at sea, the people on board who do catch and hold on to a piece of wood, a wooden log, a wooden plank, [F.296.a] a leather bag, or a human corpse will not die at sea. They will safely reach the other shore of the ocean, uninjured and unharmed. They will reach dry land, uninjured and unharmed.

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37.

Chapter 37

37.1

“Blessed Lord, what will be the nature of those bodhisattva great beings who will have conviction in this profound perfection of wisdom? What will be their indications, signs, and forms?”

37.2

“Subhūti,” replied the Blessed One, “those bodhisattva great beings who will have conviction in this profound perfection of wisdom will have a nature that is isolated, owing to their elimination of desire. Those bodhisattva great beings [F.318.b] will have a nature that is isolated, owing to their elimination of hatred and delusion. Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of desire. Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of hatred and delusion.

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38.

Chapter 38: [The Real Nature]

38.1

Then the gods inhabiting the realm of desire and the realm of form brought many divine sandalwood powders, and divine blue lotuses, day lotuses, night lotuses, and white lotuses, and they scattered these toward the Blessed One. Having scattered them, {Ki.IV: 115} they approached the place where the Blessed One was seated, prostrated their heads at his feet, and took their place to one side. Having taken their place to one side, those gods inhabiting the realm of desire and the realm of form then asked the Blessed One the following:

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39.

Chapter 39

39.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, [F.353.a] what are the attributes of bodhisattva great beings who are irreversible? What are their indications? What are their signs? How should we know that such bodhisattva great beings are irreversible?”

39.2

The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, the level of ordinary people, the level of the śrāvakas, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the tathāgatas‍—all these levels [of spiritual attainment] that have been explained‍—are unchanging in the real nature. They are nonconceptual, nondual, and indivisible. Those [bodhisattva great beings] engage definitively in that real nature, just as it is. They do not conceive of that real nature, and so they engage without conceiving of it. Having engaged in that manner, and having definitively heard about the real nature, just as it is, they transcend such [levels of attainment] and they are not in the slightest consumed by doubt, thinking that the real nature is individual, dual, or neither. They do not prattle incoherently. They speak words that are meaningful, without speaking meaninglessly. They do not look upon what others have and have not done. They pursue excellent speech. {Ki.IV: 142} Subhūti, one should know that bodhisattva great beings who possess those attributes, those indications, and those signs are irreversible.”

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40.

Chapter 40: Irreversibility

40.1

“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!’

41.

Chapter 41

41.1

The venerable Subhūti said to the Blessed One, “Blessed Lord, irreversible bodhisattva great beings are endowed with great attributes. Blessed Lord, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes. Blessed Lord, irreversible bodhisattva great beings are endowed with unshakeable attributes.”

41.2

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, irreversible bodhisattva great beings are endowed with great attributes. Subhūti, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes. Subhūti, irreversible bodhisattva great beings are endowed with unshakeable attributes. [F.372.b] If you ask why, it is because they have acquired the infinite and limitless wisdom that is not shared in common with any śrāvakas or pratyekabuddhas. Abiding in this wisdom, irreversible bodhisattva great beings have actualized the kinds of exact knowledge‍—the kinds of exact knowledge in consequence of which they cannot succumb to any response, even when questioned by the world with its gods, humans, and asuras.”

42.

Chapter 42

42.1

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, when certain bodhisattva great beings are absorbed in the three meditative stabilities of emptiness, signlessness, and wishlessness in their dreams, are they enhanced by the perfection of wisdom?” [F.385.b]

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42.2

“Venerable Śāradvatīputra,” replied Subhūti, “if they are enhanced by cultivating it during the day, they would also be enhanced by cultivating it in their dreams. If you ask why, Venerable Śāradvatīputra, they are without discriminating thoughts concerning dreams and daytime experiences. Venerable Śāradvatīputra, if {Ki.IV: 179} bodhisattva great beings who practice the perfection of wisdom during the day do cultivate the perfection of wisdom, then bodhisattva great beings will also cultivate the perfection of wisdom in their dreams.”

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43.

Chapter 43: Gaṅgadevī

43.1

Then a woman named Gaṅgadevī arrived in that assembly and took her seat. Then, after rising from her seat, with her upper robe over one shoulder, she rested her right knee on the ground. Placing her hands together in the gesture of homage, she bowed toward the Blessed One {Ki.IV: 190} and said, “Blessed Lord, I too will complete the six perfections. I will acquire such a buddhafield as has been described by the Tathāgata, Arhat, completely awakened Buddha in this Perfection of Wisdom.” Then that woman bundled together golden flowers, silver flowers, flowers from water plants, flowers from the plains, all sorts of ornaments, and golden colored robes, and she cast them toward that place when the Blessed One was. [F.5.a] Immediately after she had cast those flowers, ornaments, and robes, bundled together, then by the power of the buddhas, there appeared a towering mansion in the sky directly above the head of the Blessed One‍—rectangular in shape, supported by four columns, well proportioned, and most delightful, its luster pleasing to the mind. Then indeed the woman dedicated that towering mansion to unsurpassed, complete enlightenment, making common cause with all beings.

45.

Chapter 45

45.1

{Ki.V: 1} Then the Blessed One said to the venerable Subhūti, “Subhūti, if bodhisattva great beings, even in their dreams, do not have thoughts of longing for the level of the śrāvakas or the level of the pratyekabuddhas, and do not think that these [levels] are advantageous‍—and if they do not actualize anything, regarding all phenomena as like a dream, and regarding them like an echo, a reflection, a mirage, and a phantom‍—these, Subhūti, should be known as the irreversible defining characteristics of an irreversible bodhisattva.

46.

Chapter 46

46.1

Then, Śakra, mighty lord of the gods, said to the Blessed One, [F.31.a] “Blessed Lord, the perfection of wisdom, owing to its extreme voidness, is profound; it is hard to see, hard to realize, inscrutable, not within the perceptual range of ideation, at peace, subtle, and delicate. It is to be realized through learning and awareness. Blessed Lord, those beings who hear, take up, uphold, recite, and master this profound perfection of wisdom, and are earnestly intent on the real nature, and who offer no opportunity for other phenomena, including mind and mental states, [to intrude] until they have attained consummate buddhahood in unsurpassed, complete enlightenment, are not endowed with inferior roots of virtue.”

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50.

Chapter 50

50.1

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, is it prophesied that by preaching in that manner and speaking in that manner, I will reiterate the words spoken by the Blessed One, teach the Dharma, and genuinely proclaim the nature of reality, striving in accordance with the Dharma?”

50.2

“Kauśika,” replied the Blessed One, “it is prophesied that by preaching in that manner and speaking in that manner, you will reiterate the words spoken by the Blessed One, teach the Dharma, and [genuinely proclaim] the nature of reality, striving in accordance with the Dharma.” {Ki.V: 67}

51.

Chapter 51

51.1

Then the venerable Subhūti thought, “Since the perfection of wisdom is indeed profound, and the enlightenment of the tathāgatas, arhats, completely awakened buddhas is also profound, I should question the tathāgata, arhat, completely awakened Buddha about it.” Thereupon the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.70.b] the perfection of wisdom is inexhaustible.”

“Subhūti, the perfection of wisdom is inexhaustible because space is inexhaustible,” replied the Blessed One.

52.

Chapter 52

52.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of generosity?”

52.2

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings who dwell in the perfection of ethical discipline, owing to whatever vows pertaining to body, speech, and mind [that they maintain], do not make contact with the level of the śrāvakas or the level of the pratyekabuddhas. Abiding in the perfection of ethical discipline, they do not kill living creatures, they do not steal that which is not given, they do not commit acts of sexual misconduct, they do not tell lies, they do not slander, they do not speak harsh words of reprimand, they do not speak nonsensically, they do not become covetous, they do not become malicious, and they do not resort to wrong views. Abiding in this perfection of ethical discipline, [F.77.b] they dispense food to those who need food, drink to those who need drink, transport to those who need transport, clothing to those who need clothing, flowers to those who need flowers, garlands to those who need garlands, incense to those who need incense, unguents to those who need unguents, bedding to those who need bedding, sanctuary to those who need sanctuary, sustenance to those who need sustenance, and resources to those who need resources. They dispense all sorts of things that are useful to human beings to those who need them, and when dispensing those gifts in that manner, they dedicate their gifts, making common cause with all beings, toward unsurpassed, complete enlightenment. They make these dedications by all means and make them in such a way that they do not resort to the level of the śrāvakas or the level of the pratyekabuddhas. It is this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of generosity.”

53.

Chapter 53

53.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, for how long have bodhisattva great beings who possess such skill in means set out [on this path]?”

“Subhūti, bodhisattva great beings who possess such skill in means have set out [on this path] for countless billion trillions of eons,” replied the Blessed One.

53.2

“Blessed Lord, how many buddhas have those bodhisattva great beings who possess such skill in means revered?”

54.

Chapter 54

54.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the perfection of wisdom is profound! Blessed Lord, bodhisattva great beings who set out for unsurpassed, complete enlightenment indeed achieve that which is difficult. That is to say, although no ‘being’ or concept of a being is at all apprehended, they have set out toward unsurpassed, complete enlightenment for the sake of beings. Blessed Lord, just like some person who seeks to grow a plant in groundless space, bodhisattva great beings indeed seek to attain all-aspect omniscience for the sake of beings.”

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55.

Chapter 55

55.1

Then the venerable Subhūti asked the Blessed One, “Venerable Lord, when one speaks of the conduct of a bodhisattva, of what is the expression bodhisattva conduct a designation?”

“Subhūti,” replied the Blessed One, [F.144.b] “the expression bodhisattva conduct505 denotes conduct for the sake of enlightenment. That is why it is termed bodhisattva conduct.”

55.2

“Blessed Lord, in what conduct do bodhisattva great beings engage?”

56.

Chapter 56

56.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if there are bodhisattva great beings who have not revered the lord buddhas, have not even perfected the roots of virtuous action, and have not even been favored by spiritual mentors, would they not attain all-aspect omniscience?”

56.2

“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not revered the lord buddhas, have not even perfected the roots of virtuous action, and have not even been favored by spiritual mentors will not attain all-aspect omniscience. If you ask why, when even those who have revered the lord buddhas, have perfected the roots of virtuous action, and have attended upon spiritual mentors cannot now attain all-aspect omniscience, how could those who have not revered the lord buddhas, have not perfected the roots of virtuous action, and have not been favored by spiritual mentors possibly attain all-aspect omniscience! That would be impossible. Therefore, Subhūti, bodhisattva great beings who wish to maintain authentically the name of a bodhisattva and [F.149.b] those who wish to swiftly attain consummate buddhahood in unsurpassed, complete enlightenment {Ki.V: 144} should revere the lord buddhas. They should develop manifold roots of virtuous action, and they should attend upon spiritual mentors.”

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57.

Chapter 57

57.1

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of ethical discipline, commencing from the time when they first begin to set their mind on enlightenment, they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, {Ki.V: 145} pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. [F.150.b] Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of ethical discipline while increasing their roots of virtuous action. Practicing the perfection of ethical discipline, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of ethical discipline in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their ethical discipline, such that they would enjoy in cyclic existence.

58.

Chapter 58

58.1

Moreover, Subhūti, bodhisattva great beings become absorbed in the first meditative concentration. They become absorbed in the second meditative concentration. They become absorbed in the third meditative concentration. They become absorbed in the fourth meditative concentration. They become absorbed in the immeasurable attitudes and the formless absorptions, but they do not hold on to the maturation of these [meditative concentrations and so forth]. If you ask why, it is because they possess skill in means. Through this skill in means, they know that those meditative concentrations, immeasurable attitudes, and formless absorptions are empty of their own defining characteristics, {Ki.V: 148} and they know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being.

59.

Chapter 59

59.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if those with perception of entities lack even the appropriate receptivity, [F.172.a] and cannot possibly have attainment, and cannot possibly have clear realization, in that case, Blessed Lord, do those with the perception of nonentities possess compatible receptivity, {Ki.V: 167} or the level of bright insight, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of [an arhat’s] spiritual achievement, the level of the pratyekabuddhas, the level of the bodhisattvas, the level of the buddhas, or a path dependent on which they could abandon the afflicted mental states that śrāvakas and pratyekabuddhas have, and obscured by which they do not enter a bodhisattva’s full maturity, and do not attain all-aspect omniscience because they have not entered into the maturity of the bodhisattvas, and are obscured without abandoning all the afflicted mental states associated with reincarnation through the continuity of propensities since they have not attained all-aspect omniscience? Blessed Lord, if there is no arising at all of any attributes that might arise, how could they attain all-aspect omniscience without developing those attributes?”

60.

Chapter 60

60.1

The venerable Subhūti further asked the Blessed One, “Blessed Lord, if all phenomena have the essential nature of nonentity, what is the goal that bodhisattva great beings see in embarking on unsurpassed, complete enlightenment for the sake of beings?”

60.2

The Blessed One replied, “Subhūti, in the way that all phenomena have the essential nature of nonentity, in that way too do bodhisattva great beings embark on unsurpassed, complete enlightenment. If you ask why, Subhūti, it is because apprehending is feeble.516 Those possessing the notion of apprehending are without attainment, without clear realization, and without unsurpassed complete enlightenment.”

61.

Chapter 61

61.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are indivisible, signless, and empty of their own defining characteristics, how could the cultivation of the six perfections, namely the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, be fulfilled? How indeed are contaminated and uncontaminated phenomena differentiated? How is the perfection of generosity gathered in the perfection of wisdom? How are the perfection of ethical discipline, [F.203.b] the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration gathered in the perfection of wisdom? How are [all causal and fruitional attributes], up to and including the distinct qualities of the buddhas, gathered in the perfection of wisdom? Blessed Lord, how is it conceived that such phenomena do indeed have different defining characteristics when their sole defining characteristic is that they are without defining characteristics?”

62.

Chapter 62: Teaching the Manifestation of the Major and Minor Marks and the Perfection of Wisdom

62.1

{Ki.VIII: 44} Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are dreamlike nonentities, with the essential nature of nonentity and empty of intrinsic defining characteristics, how then can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment? Since all phenomena that resemble an echo, phenomena that resemble an optical aberration, and that resemble a magical display, a mirage, and a phantom are nonentities with the essential nature of nonentity, and empty of intrinsic defining characteristics, how can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, [F.215.a] these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment?”528

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63.

Chapter 63: The Teaching on Sameness

63.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how do bodhisattva great beings realize the defining characteristic of phenomena, of which all phenomena partake?”

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63.2

“Phantom emanations do not indulge in desire, hatred, or delusion,” replied the Blessed One. “They do not indulge in latent impulses or obsessions. They do not indulge in external or internal phenomena. They do not indulge in contaminated or uncontaminated phenomena. They do not indulge in conditioned or unconditioned phenomena. They do not indulge in physical forms. They do not indulge in feelings, perceptions, formative predispositions, or consciousness. They do not indulge in the sense fields, the sensory elements, or the links of dependent origination. {Ki.VIII: 75} They do not indulge in the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They do not indulge in 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, or the extrasensory powers. They do not indulge in the meditative stabilities or the dhāraṇī gateways. [F.247.b] They do not indulge in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They do not indulge in [the goals], up to and including all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings realize the defining characteristic of phenomena, of which all phenomena partake.” [B69]

64.

Chapter 64

64.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if beings are absolutely not apprehended and indeed not apprehensible as beings, for whose sake do bodhisattva great beings cultivate the perfection of wisdom?” {Ki.VIII: 89} [F.261.b]

64.2

The Blessed One replied to the venerable Subhūti, “Subhūti, bodhisattva great beings cultivate the perfection of wisdom, having taken the very limit of reality as their standard. Subhūti, if the very limit of reality were one thing and the very limit of beings another, bodhisattva great beings would indeed not cultivate the perfection of wisdom. Subhūti, it is because the very limit of reality is not one thing and the very limit of beings another that bodhisattva great beings do indeed cultivate the perfection of wisdom for the sake of beings. That is to say, bodhisattva great beings who cultivate the perfection of wisdom establish beings in the very limit of reality without disturbing the very limit of reality.”

T3808

66.

Chapter 66

66.1

Then the venerable Subhūti thought, “When bodhisattva great beings thus don such armor, what is the path to enlightenment of bodhisattva great beings?”

66.2

Then the Blessed One, comprehending the thoughts in the mind of the venerable Subhūti, addressed him as follows: “Subhūti, the six perfections constitute the path of bodhisattva great beings. Subhūti, all the aspects of emptiness constitute the path of bodhisattva great beings. The thirty-seven factors conducive to enlightenment constitute the path of bodhisattva great beings. Subhūti, the four truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and all the dhāraṇī gateways constitute the path of bodhisattva great beings. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas constitute the path of bodhisattva great beings. Furthermore, Subhūti, all phenomena constitute the path of bodhisattva great beings. [F.295.a]

66.3

“Subhūti, do you think that there is anything in which bodhisattva great beings should not train, and is there anything even without training in which they will attain consummate buddhahood in unsurpassed, complete enlightenment? Subhūti, there is nothing at all in which bodhisattva great beings should not train. Without having trained in all phenomena, bodhisattva great beings cannot attain all-aspect omniscience.”

66.4

Subhūti then asked, “Blessed Lord, if all phenomena are empty, in what manner should bodhisattva great beings train? Blessed Lord, would they conceptually elaborate that which is without conceptual elaboration when they say, ‘There are so many of these but [not] of those,’554 or ‘These are mundane attributes. These are supramundane attributes. These are contaminated attributes. These are uncontaminated attributes. {Ki.VIII: 120} These are conditioned attributes. These are unconditioned attributes. These are the attributes of ordinary people. These are the attributes of one who has entered the stream to nirvāṇa. These are the attributes of one destined for only one more rebirth, one no longer subject to rebirth, or an arhat. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of the buddhas’?”

66.5

“Subhūti, it is so! It is so,” replied the Blessed One. “All phenomena are empty. Subhūti, if all phenomena were not empty of inherent existence, bodhisattva great beings, even after training in all phenomena, [F.295.b] would not attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, you also said that if all phenomena are empty of inherent existence, would bodhisattva great beings differentiate phenomena, saying, ‘There are so many of these but [not] of those,’ or ‘These are mundane attributes. These are supramundane attributes. These are contaminated attributes. These are uncontaminated attributes. These are conditioned attributes. These are unconditioned attributes. These are the attributes of ordinary people. These are the attributes of one who has entered the stream to nirvāṇa. These are the attributes of one destined for only one more rebirth, one no longer subject to rebirth, or an arhat. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of the buddhas’? As far as that is concerned, Subhūti, do beings know that all phenomena are empty? If they did know that, even bodhisattva great beings would not train in all phenomena and then attain all-aspect omniscience. However, Subhūti, it is because these beings do not know that all phenomena are empty that bodhisattva great beings do attain consummate buddhahood in unsurpassed, complete enlightenment, and then establish the Dharma and teach the Dharma to beings.

66.6

“In this regard, Subhūti, bodhisattva great beings, [F.296.a] when they practice the bodhisattva path, should at the outset make the following observation: ‘Herein there is nothing at all apart from conditioning that can be apprehended in terms of the essential nature.’ Since they realize the essential nature of all phenomena in that manner, they do not become fixated on anything at all‍—whether it be the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great compassion, the distinct qualities of the buddhas, the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or [the goals], up to and including unsurpassed, complete enlightenment. If you ask why, it is because all phenomena are empty of essential nature, and emptiness does not become fixated on emptiness. Since they do not apprehend even emptiness, how could they possibly be fixated on emptiness! {Ki.VIII: 121} So it is, Subhūti, that bodhisattva great beings engage with all phenomena, but are without fixation with respect to all phenomena.

66.7

“Maintaining this training, they examine the conduct of all beings. [F.296.b] Wondering what these beings are practicing, they think, ‘Alas! These beings are engaged in grasping at that which does not exist! Alas! It makes it difficult555 if these beings are to be freed from grasping at that which does not exist.’

66.8

“At that time, while maintaining the perfections, through skill in means they instruct them as follows: ‘Come here, beings! Dispense generosity and you will have resources! Do not give rise to conceits on account of these resources! They lack even the slightest essence!’ Similarly, they should instruct them in ethical discipline, saying, ‘Come here, beings! Keep [the vows of] ethical discipline, and do not give rise to conceits on account of that ethical discipline. It lacks even the slightest essence!’ Similarly, they should instruct them in tolerance, saying, ‘Come here, beings! Cultivate tolerance, and do not give rise to conceits on account of that tolerance. It lacks even the slightest essence!’ Similarly, they should instruct them in perseverance, saying, ‘Come here, beings! Undertake acts of perseverance, and do not give rise to conceits on account of that perseverance. It lacks even the slightest essence!’ Similarly, they should instruct them in meditative stability, saying, ‘Come here, beings! Be absorbed in meditative stability, and do not give rise to conceits on account of that meditative stability. It lacks even the slightest essence!’ Similarly, they should instruct them in wisdom, saying, ‘Come here, beings! Cultivate wisdom, and do not give rise to conceits on account of that wisdom. It lacks even the slightest essence!’

66.9

“Similarly, they should instruct them in all the aspects of emptiness, saying, ‘Come here, beings! Cultivate emptiness, and do not give rise to conceits on account of that emptiness. It lacks even the slightest essence!’ Similarly, they should instruct them in the thirty-seven factors conducive to enlightenment, saying, ‘Come here, beings! [F.297.a] Cultivate the factors conducive to enlightenment, and do not give rise to conceits on account of those factors conducive to enlightenment. They lack even the slightest essence!’

66.10

“Similarly, they should instruct them in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, saying, ‘Come here, beings! Cultivate the dhāraṇī gateways [and so forth], and do not give rise to conceits on account of those dhāraṇī gateways [and so forth]. They lack even the slightest essence!’

66.11

“Similarly, they should instruct them in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the distinct qualities of the buddhas, saying, ‘Come here, beings! Cultivate the distinct qualities of the buddhas [and so forth], and do not give rise to conceits on account of those distinct qualities of the buddhas [and so forth]. They lack even the slightest essence!’

66.12

“Similarly, they should instruct them in the fruit of entering the stream to nirvāṇa, saying, ‘Come here, beings! Cultivate the fruit of entering the stream to nirvāṇa, and do not give rise to conceits on account of that fruit of entering the stream to nirvāṇa. It lacks lack even the slightest essence!’

66.13

“Similarly, they should instruct them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment, saying, ‘Come here, beings! Cultivate individual enlightenment [and so forth], and do not give rise to conceits on account of that individual enlightenment [and so forth]. They lack even the slightest essence!’

66.14

“Similarly, they should instruct them in [the goals], up to and including all-aspect omniscience, saying, [F.297.b] ‘Come here, beings! Cultivate all-aspect omniscience [and so forth], and do not give rise to conceits on account of that all-aspect omniscience [and so forth]. They lack even the slightest essence!’

66.15

“Instructing and advising beings accordingly, they continue to practice the path of the bodhisattvas but do not become fixated on anything at all. If you ask why, it is because all phenomena are without fixation. Owing to the essential nature of emptiness, they have no essential nature by which bodhisattvas would become fixated.

66.16

“So it is, Subhūti, that bodhisattva great beings practice the path of enlightenment, but do not dwell in anything at all. In a nondwelling manner, they practice the perfection of generosity but do not dwell in it, and they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, but do not dwell in them.

66.17

“They become absorbed in the first meditative concentration, but they do not dwell in it. If you ask why, it is because the first meditative concentration is empty of the inherent existence of meditative concentration, while those who become absorbed in it are also empty of inherent existence, and the aspects [of it] through which they become absorbed are also empty of inherent existence. {Ki.VIII: 122} They become absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration; they become absorbed in loving kindness, compassion, empathetic joy, and equanimity; they become absorbed in the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception; [F.298.a] and they become absorbed in the eight aspects of liberation, the nine serial steps of meditative absorption, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, emptiness, signlessness, wishlessness, and the extrasensory powers, but they do not dwell in them. If you ask why, it is because the extrasensory powers [and so forth] are empty of the inherent existence of the extrasensory powers [and so forth], while those who become absorbed in them are also empty of inherent existence, and the aspects [of them] through which they become absorbed are also empty of inherent existence.

66.18

“They attain the fruit of entering the stream to nirvāṇa, but they do not dwell in it. They attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship, but they do not dwell in them. Similarly, they attain individual enlightenment, but they do not dwell in it.”

66.19

“Why do they not dwell in them?”

“They do not dwell in them for two reasons,” replied the Blessed One. “What are those two, you may ask? They are the essential nature and the absence of essential nature. Owing to these two, the fruits are nonexistent, be they [fruits] in which one might dwell, by which one might dwell, or which themselves dwell. Just because of that they are not satisfied by them. If you ask why, it is because they think, ‘I should not attain the fruit of entering the stream to nirvāṇa! I should not dwell in it. I should not attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. I should not dwell in them. I should not attain [the levels], up to and including the level of the pratyekabuddhas. I should not dwell in them. I should attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, [F.298.b] commencing from the time when I first begin to set my mind on enlightenment, I will not develop any thoughts whatsoever, apart from setting the mind on unsurpassed, complete enlightenment. If you ask why, commencing from the first [bodhisattva] level, up to the tenth [bodhisattva] level, I will not develop any thoughts whatsoever, apart from setting the mind on unsurpassed, complete enlightenment. Commencing from [the other levels], up to and including the tenth level, I will not develop any thoughts whatsoever, apart from setting the mind on unsurpassed, complete enlightenment. Having entered upon the maturity of the bodhisattvas, I will not develop any thoughts whatsoever, apart from setting the mind on unsurpassed, complete enlightenment.’

66.20

“Subhūti, whatever the actions in which bodhisattva great beings undistractedly engage with body, {Ki.VIII: 123} speech, and mind, they do not cease to engage with the mind set on enlightenment. Abiding in the mind set on enlightenment, those bodhisattva great beings achieve the path of enlightenment without distraction.”

66.21

“Blessed Lord, if all phenomena are nonarising, how will bodhisattva great beings achieve the path of enlightenment?”

T3808

“Subhūti, it is so! It is so,” replied the Blessed One. “All phenomena are nonarising. If you ask how that is so, all phenomena are nonarising for those who do not effect conditioning.”

66.22

“On the other hand, Blessed Lord, is it not the case that, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the reality of phenomena dwells in that manner?”

T3808

“Subhūti, it is so! It is so,” replied the Blessed One. [F.299.a] “Whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the abiding nature of phenomena dwells in that manner. And yet, for the sake of those who do not know this abiding nature of phenomena, bodhisattva great beings develop the path of enlightenment. Through that path they liberate beings from cyclic existence.”

66.23

“Blessed Lord, is enlightenment then attained by a path that arises?”

T3808

“No!” replied the Blessed One.

66.24

“Well then, Blessed Lord, is enlightenment attained by a path that does not arise?”

“No!” replied the Blessed One.

66.25

“Well then, Blessed Lord, is enlightenment attained by a path that both arises and does not arise?”

“No!” replied the Blessed One.

66.26

“Well then, Blessed Lord, is enlightenment attained by a path that neither arises nor does not arise?”

“No!” replied the Blessed One.

66.27

“Well then, Blessed Lord, how is enlightenment attained?”

T3808

“Subhūti,” replied the Blessed One, “enlightenment will not be attained by means of the path, nor will it be attained by means of that which is not the path. Enlightenment itself is the path and the path itself is enlightenment.” {Ki.VIII: 124}

66.28

“Blessed Lord, if enlightenment itself is the path and the path itself is enlightenment, then bodhisattva great beings will have already attained enlightenment, so why then is it taught that the tathāgatas, arhats, completely awakened buddhas are described in accordance with the thirty-two major marks of a great person, [F.299.b] the eighty excellent minor marks, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas?”

T3808

66.29

“Subhūti, do you think that the buddhas attain enlightenment?” asked the Blessed One.

T3808

“No, Blessed Lord! The buddhas do not attain enlightenment. The buddhas are themselves enlightenment, and enlightenment is itself the buddhas.”

66.30

“Subhūti,” continued the Blessed One, “you just said bodhisattva great beings will have already attained enlightenment. In this regard, Subhūti, after perfecting the perfections; after perfecting all the aspects of emptiness; after perfecting the thirty-seven factors conducive to enlightenment; after perfecting the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and after perfecting 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, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment, through the unique instant of wisdom that is the vajra-like meditative stability.556 And in the period after they have attained consummate buddhahood in unsurpassed, complete enlightenment, [F.300.a] those bodhisattvas are said to be omniscient tathāgatas who have mastered all phenomena.”

T3808

66.31

Subhūti then asked, “Blessed Lord, if all phenomena are devoid of inherent existence, how do bodhisattva great beings refine the buddhafields?”

T3808

“In this regard, Subhūti,” replied the Blessed One, “commencing from their setting of the mind on enlightenment, bodhisattva great beings purify themselves and others of the factors of body, speech, and mind that take on negative states. {Ki.VIII: 125} Through those acts of purification they refine the buddhafields.” [B73]

66.32

“Blessed Lord, what are the factors of the body that take on negative states, the factors of speech that take on negative states, and the factors of mind that take on negative states?”

The Blessed One replied, “Physical nonvirtuous actions‍—the killing of living creatures, the stealing of what is not given, and sexual misconduct due to desire‍—constitute factors of the body that take on negative states for a bodhisattva. Verbal nonvirtuous actions‍—the telling of lies, slander, verbal abuse, and irresponsible chatter‍—constitute factors of speech that take on negative states for a bodhisattva. Mental nonvirtuous actions‍—covetousness, malice, and wrong views‍—constitute factors of mind that take on negative states for a bodhisattva.

66.33

“Moreover, Subhūti, thoughts of miserliness are factors of mind that take on negative states for a bodhisattva. Thoughts of degenerate morality, thoughts of agitation, [F.300.b] thoughts of indolence, thoughts of distraction, thoughts of noncomposure, and thoughts of stupidity are factors of mind that take on negative states for a bodhisattva.

66.34

“Moreover, Subhūti, impure ethical discipline is a factor that takes on negative states for a bodhisattva. The lack of the four applications of mindfulness is a factor that takes on negative states for a bodhisattva. The lack of the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path is a factor that takes on negative states for a bodhisattva. The lack of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness is a factor that takes on negative states for a bodhisattva.

66.35

“Moreover, Subhūti, the actualizing of or longing for the fruit of entering the stream to nirvāṇa is a factor that takes on negative states for a bodhisattva. The actualizing of or longing for the fruit of being destined for only one more rebirth is a factor that takes on negative states for a bodhisattva. The actualizing of or longing for the fruit of no longer being subject to rebirth is a factor that takes on negative states for a bodhisattva. The actualizing of or longing for arhatship is a factor that takes on negative states for a bodhisattva. The actualizing of or longing for individual enlightenment is a factor that takes on negative states for a bodhisattva. {Ki.VIII: 126}

66.36

66.37

“Any notion of ignorance constitutes a factor that takes on negative states. Any notion of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death constitutes a factor that takes on negative states.

66.38

“Any notion of women constitutes a factor that takes on negative states. [F.301.b] Any notion of men constitutes a factor that takes on negative states. Any notion of the realm of desire constitutes a factor that takes on negative states. Any notion of the realm of form or the realm of formlessness constitutes a factor that takes on negative states. Any notion of virtuous phenomena, any notion of nonvirtuous phenomena, any notion of mundane phenomena, any notion of supramundane phenomena, any notion of contaminated phenomena, any notion of uncontaminated phenomena, any notion of conditioned phenomena, or any notion of unconditioned phenomena constitutes a factor that takes on negative states. These, Subhūti, constitute the factors of the body that take on negative states, the factors of speech that take on negative states, and the factors of mind that take on negative states.

66.39

“When bodhisattva great beings practice the perfection of wisdom, they have abandoned all these aspects of the factors that take on negative states. They themselves dispense generosity and they also encourage others to [dispense] generosity. That is to say, they give food to those who need food, they give drink to those who need drink, they give clothing to those who need clothing, and they give [other gifts], up to and including all human necessities and resources whatsoever, to those who need them. They also encourage others to [give those gifts], up to and including all human necessities and resources whatsoever, and establish them there. {Ki.VIII: 127} Making common cause with all beings, they then dedicate all these roots of virtuous action, as many as there are, so that the buddhafields might be refined.

66.40

“They themselves maintain ethical discipline and they also encourage others to maintain ethical discipline. They themselves cultivate tolerance and they also encourage others to [cultivate] tolerance. They themselves undertake acts of perseverance and they also encourage others to [undertake] acts of perseverance. They themselves are absorbed in meditative concentration and they also encourage others to [be absorbed in] meditative concentration. [F.302.a] They themselves cultivate wisdom and they also encourage others to [cultivate] wisdom, and they settle, discipline, and establish them there. Making common cause with all beings, they then dedicate these roots of virtuous action so that the buddhafields might be refined. They fill the world systems of the great trichiliocosm with the seven precious materials, and offer them to the Three Precious Jewels, indeed thinking, ‘Through these roots of virtuous action, may this buddhafield of mine be fashioned of the seven precious materials!’

66.41

“Moreover, Subhūti, bodhisattva great beings play divine music in the presence of the buddhas or alongside the reliquary stūpas of the buddhas, while thinking, ‘Through these roots of virtuous action, may the pleasant sound of divine music always arise, without interruption, in this buddhafield of mine!’

66.42

“Moreover, Subhūti, they fill the world systems of the great trichiliocosm with divine perfumes, and they worship the buddhas or the reliquary stūpas of the buddhas, while thinking, ‘Through these roots of virtuous action, may the fragrance of divine perfume always arise, without interruption, in this buddhafield of mine!’

66.43

“Moreover, Subhūti, bodhisattva great beings make offerings of food with a hundred flavors to the tathāgatas or to the śrāvakas of the tathāgatas, while thinking, ‘Through these roots of virtuous action, may I attain consummate buddhahood in unsurpassed, complete enlightenment, in this buddhafield of mine, and may foods557 with a hundred flavors materialize for the saṅgha of śrāvakas!’ [F.302.b]

66.44

“Moreover, Subhūti, bodhisattva great beings make offerings of divine unguents to the tathāgatas or to the reliquary stūpas of the tathāgatas, while thinking, ‘Through these roots of virtuous action, may all beings of this buddhafield where I attain consummate buddhahood in unsurpassed, complete enlightenment possess divine unguents.’558 {Ki.VIII: 128}

66.45

“Moreover, Subhūti, bodhisattva great beings, simply through the good intentions that arise in their minds, think that they should make offerings and donate pleasant sights, sounds, odors, tastes, and tangibles to the lord buddhas, the śrāvakas, and all beings, and when they have such thoughts, they further think, ‘Through these roots of virtuous action, may I attain consummate buddhahood in unsurpassed, complete enlightenment, in this buddhafield of mine, and, simply through the good intentions that arise in my mind, may the saṅgha of śrāvakas and all beings, too, acquire pleasant sights, sounds, odors, tastes, and tangibles!’

66.46

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they think, ‘Now I should become absorbed in the first meditative concentration. I should also establish all beings in the first meditative concentration. Now I should become absorbed in the second, third, and fourth meditative concentrations. I should also establish all beings in the fourth meditative concentration [and so forth]. [F.303.a] Now I should become absorbed in loving kindness. I should also establish all beings in loving kindness. Now I should be absorbed in compassion, empathetic joy, and equanimity. I should also establish all beings in equanimity [and so forth]. Now I should be absorbed in the sphere of infinite space. I should also establish all beings in the sphere of infinite space. Now I should be absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. I should also establish all beings in the sphere of neither perception nor nonperception [and so forth].

66.47

“ ‘Now I should cultivate the applications of mindfulness. I should also establish all beings in the applications of mindfulness. Now I should cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. I should also establish all beings in the noble eightfold path [and so forth]. Now I should cultivate the gateways of liberation‍—emptiness, signlessness, and wishlessness. I should also establish all beings in the gateways of liberation‍—emptiness, signlessness, and wishlessness.’

66.48

“When they think in that manner, they should also reflect, ‘Through these roots of virtuous action, may all beings of this buddhafield where I attain consummate buddhahood in unsurpassed, complete enlightenment not be separated from the four meditative concentrations, may they not be separated from the four immeasurable attitudes, and may they not be separated from the four formless absorptions, [F.303.b] the thirty-seven factors conducive to enlightenment, {Ki.VIII: 129} or the gateways of liberation‍—emptiness, signlessness, and wishlessness!’

66.49

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they will refine the buddhafields. They will not attain consummate buddhahood in unsurpassed, complete enlightenment until all these wishes have been fulfilled. They themselves will possess all the roots of virtuous action, and they will also cause all those beings to possess the roots of virtuous action. Their own body will be beautiful559 and the beings who have been brought to maturation by those bodhisattva great beings will also manifest a noble, beautiful, and pleasant physical appearance because they have been favored by their merits. Subhūti, bodhisattva great beings will refine the buddhafields in that manner, such that by any means even the concept of ‘three lower realms’ will no longer exist; even the concept of ‘false views’ will no longer exist; even the concept of ‘desire, hatred, and delusion’ will no longer exist; even the concept of ‘women and men’ will no longer exist; even the concept of ‘the two vehicles’ will no longer exist; even the concept of ‘impermanence, suffering, and nonself’ will no longer exist; even the concept of ‘recipient’ will no longer exist; even the concept of ‘I and mine’ will no longer exist; even the concept of ‘latent impulses and obsessions’ [F.304.a] will no longer exist; even the concept of ‘erroneous views’ will no longer exist; and even the concept of the ‘fruits’ will no longer exist. On the other hand, in accordance with the wishes of all those beings, the sound of emptiness, the sound of signlessness, the sound of wishlessness, the sound of nonarising and nonceasing, the sound of the nonessential nature of all phenomena, and the sound of all phenomena that are empty of all phenomena will emerge from the rustling of trees by the wind and from external and internal objects, as will the expression that the essential nature of all phenomena is definitively devoid of essential nature. ‘Whether the tathāgatas appear, or whether the tathāgatas do not appear, all phenomena are empty of all phenomena. That which is empty is signless, and that which is signless is wishless.’ Day and night, the sound of the teaching of the Dharma in expressions such as these will emerge without interruption and at all times, whether they are walking, whether they are standing, whether they are sitting, or whether they are lying down. It is in that manner that they will refine the buddhafields.

66.50

“And in such buddhafields, once these [bodhisattvas] have indeed attained consummate buddhahood in unsurpassed, complete enlightenment, all the lord buddhas present in the world systems of the ten directions will speak in praise of them as tathāgatas, arhats, completely awakened buddhas. {Ki.VIII: 130} All beings who hear the name of these [new] tathāgatas will certainly attain unsurpassed, complete enlightenment. And when these [new] tathāgatas, arhats, completely awakened buddhas teach the Dharma, no beings will hesitate, wondering whether this is the Dharma, or whether this is not the Dharma. [F.304.b] If you ask why, it is because in the reality of phenomena, there is nothing at all that is not the Dharma. All phenomena indeed constitute the Dharma.

66.51

“In this regard, those beings who are overwhelmed by the roots of nonvirtuous action and who have not developed the roots of virtuous action under [the guidance of] the buddhas or śrāvakas of the buddhas, and who have been guided by nonvirtuous associates, will be submerged within the view of self and they will be submerged within all other aspects of false view, settling in the extreme of eternalism or nihilism. Gripped by misapprehension, they have the notion that those who are not completely awakened buddhas are completely awakened buddhas, and the notion that those who are completely awakened buddhas are not completely awakened buddhas. They profess that that which is not the Dharma is the Dharma, and that that which is the Dharma is not the Dharma. They will abandon the Dharma, and having abandoned the Dharma in that manner, after they have passed away, they will through their errors fall into lower realms, inferior states of existence, and they will be reborn in the hells. For the sake of such individuals, the lord buddhas, having attained consummate buddhahood in unsurpassed, complete enlightenment, will liberate those beings embroiled in cyclic existence from those aspects of negative view, and having freed them in that manner, will establish them in the category of those whose receptivity is certain.560 Those who are established in it will thenceforth not fall into inferior realms. Subhūti, it is in this manner that bodhisattva great beings refine the buddhafields. In consequence of having refined them accordingly, beings will not find stability in anything at all, whether mundane phenomena, supramundane phenomena, contaminated phenomena, uncontaminated phenomena, [F.305.a] conditioned phenomena, or unconditioned phenomena, until they definitively attain unsurpassed, complete enlightenment.”

66.52

This completes the sixty-sixth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

67.

Chapter 67

67.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, are bodhisattva great beings certain to progress or is their progress uncertain?”

T3808

“Bodhisattva great beings are certain to progress, their progress is not uncertain,” replied the Blessed One.

67.2

“Are they certain to progress in the category of the śrāvakas, in the category of the pratyekabuddhas, in the category of the buddhas, or in what category?”

T3808

68.

Chapter 68

68.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these attributes are the attributes of a bodhisattva, what are the attributes of a buddha?”

68.2

“Subhūti,” replied the Blessed One, “you ask, ‘If these attributes are the attributes of a bodhisattva, what are the attributes of a buddha?’ Subhūti, the attributes of a buddha {Ki.VIII: 141} are the very same attributes once consummate buddhahood has been attained in all respects. They then attain all-aspect omniscience and abandon all the connecting propensities. With regard to this [distinction], bodhisattva great beings will attain consummate buddhahood. The tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood with respect to all phenomena through the wisdom of a single instant, for which reason they are styled tathāgatas. That is the distinction between bodhisattva great beings and the tathāgatas, arhats, completely awakened buddhas.

69.

Chapter 69

69.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena are nonentities‍—that is to say, if they have not been created by the buddhas, have not been created by pratyekabuddhas, have not been created by arhats, or by individuals no longer subject to rebirth, individuals destined for only one more rebirth, individuals who have entered the stream to nirvāṇa, or by those who would enter into those [fruits], and if this enlightenment has not even been created by bodhisattva great beings who practice it‍—how, with respect to all phenomena, could one differentiate and establish, ‘These are denizens of the hells. These belong to the animal realm. These belong to the world of Yama. These are gods. These are human beings. Through this karma they will become denizens of the hells, animals, or the world of Yama. Through this karma they will become gods of the Caturmahārājakāyika realm, and through this karma they will become gods of Trayastriṃśa, Yāma, [F.320.b] Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha. Through this karma they will become gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. Through this karma they will become an individual entering the stream to nirvāṇa, an individual destined for only one more rebirth, an individual no longer subject to rebirth, an arhat, or a pratyekabuddha. Through this karma they will become a bodhisattva great being. Through this karma they will become a tathāgata, arhat, completely awakened buddha’?

70.

Chapter 70

70.1

The venerable Subhūti then asked the Blessed One, “Blessed Lord, just as those who see authentically are neither afflicted nor purified, in the same way, those who do not565 see authentically also are neither afflicted nor purified. Since all phenomena have the essential nature of nonentity, [F.327.a] Blessed Lord, in nonentities there is neither affliction nor purification, and, Blessed Lord, in their essential nature there is neither affliction nor purification. If in the essential nature of nonentity there is indeed neither affliction nor purification, what is that which the Blessed Lord has described as purification?”

71.

Chapter 71: The Teaching on the Unchanging True Nature

71.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, the sameness of all phenomena is empty of inherent existence‍—there is nothing at all that does anything to anything. Since all phenomena do nothing whatsoever and are nothing whatsoever, how is it that, when bodhisattva great beings practice the perfection of wisdom, they do not stir from ultimate truth [F.341.a] but still act for the sake of all beings through [the attractive qualities of] generosity, pleasant speech, purposeful activity, and harmony?”

72.

Chapter 72: The Divisions of a Bodhisattva’s Training

72.1

Then the bodhisattva great being Maitreya asked the Blessed One, “Blessed Lord,568 how should bodhisattva great beings who seek to practice the perfection of wisdom, and train in the trainings of the bodhisattvas, {Ki.VIII: 146} train with regard to physical forms? How should they train with regard to feelings, perceptions, formative predispositions, and consciousness? How should they train with regard to the sense field of the eyes, the sense field of the ears, the sense field of the nose, the sense field of the tongue, the sense field of the body, and the sense field of the mental faculty? How should they train with regard to the sense field of sights, the sense field of sounds, the sense field of odors, the sense field of tastes, the sense field of touch, and [F.343.a] the sense field of mental phenomena? How should they train with regard to the sensory element of the eyes, the sensory element of sights, the sensory element of visual consciousness, the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness? How should they train with regard to the sense field of visually compounded sensory contact and the sense fields of aurally, nasally, lingually, corporeally, and mentally compounded sensory contact? How should they train with regard to ignorance? How should they train with regard to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death? How should they train with regard to the truth of suffering? How should they train with regard to the truth of the origin of suffering, the truth of cessation, and the truth of the path? How should they train with regard to material phenomena? How should they train with regard to phenomena that are immaterial, visible, invisible, impeded, unimpeded, conditioned, unconditioned, contaminated, uncontaminated, inadmissible, admissible, revealed, unrevealed, positive, negative, internal, external, seen, heard, known, cognized, past, future, present, virtuous, nonvirtuous, specific, indeterminate, included [and not included] in the realm of desire, included [and not included] in the realm of form, [F.343.b] included and not included in the realm of formlessness, associated with [the paths of] learning, no more learning, and neither learning nor no more learning, and associated with desire, anger, pride, ignorance, wrong view, and hesitation? How should they train with regard to phenomena that are generous, miserly, ethical, unethical, tolerant, malicious, persevering, indolent, concentrated, distracted, wise, and stupid? How should they train with regard to emptiness and conceptual thought, signlessness and signs, wishlessness and false aspirations, nonvirtuous phenomena, impermanence, suffering, and nonself? How should they train with regard to afflicted mental states, the abandoning of afflicted mental states, affliction, purification, cyclic existence, nirvāṇa, enlightenment, and the qualities of the buddhas?”

T3808

73.

Chapter 73: The Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability

73.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, noble sons or noble daughters who search for this perfection of wisdom should search for it in the manner in which the bodhisattva great being Sadāprarudita (‘He Who Was Always Weeping’) searched, who [now] practices chastity in the presence of the tathāgata, arhat, completely awakened buddha named Bhīṣmagarjitanirghoṣasvara.”576

74.

Chapter 74: Sadāprarudita

74.1

“Then, having inspired the bodhisattva great being Sadāprarudita, those tathāgatas, arhats, completely awakened buddhas again disappeared. On arising from those meditative stabilities, [Sadāprarudita], the noble son, then thought, ‘From where did these tathāgatas come? Where have these tathāgatas gone?’ He no longer saw those tathāgatas, and he became depressed and tormented. He had the thought, ‘That sublime bodhisattva great being Dharmodgata has acquired the dhāraṇīs. He has mastered the five extrasensory powers and has performed his duties with respect to the conquerors of the past. He has benefited me and he is my spiritual mentor. For a long period of time he has acted on my behalf. I should approach the sublime bodhisattva great being Dharmodgata and ask him about this matter! From where did those tathāgatas come, and to where did they go?’

75.

Chapter 75: Dharmodgata

75.1

“The bodhisattva great being Dharmodgata then replied to the bodhisattva great being Sadāprarudita, ‘Noble son, tathāgatas do not come from anywhere, nor do they go anywhere. The tathāgatas do not move. The real nature is the tathāgatas. Noble son, nonarising neither goes nor comes. That nonarising is the tathāgatas. Noble son, the very limit of reality neither goes not comes. That very limit of reality is the tathāgatas. Noble son, in emptiness there is neither going nor coming. That emptiness is the tathāgatas. Noble son, the definitive nature neither comes nor goes. That definitive nature is the tathāgatas. Noble son, freedom from desire neither comes nor goes. That freedom from desire is the tathāgatas. [F.370.b] Noble son, cessation neither comes nor goes. That cessation is the tathāgatas. Noble son, the expanse of space neither comes nor goes. That expanse of space is the tathāgatas. Noble son, phenomena other than these attributes are not the tathāgatas. Noble son, the real nature of these attributes and the real nature of the tathāgatas is a single real nature. Noble son, in the real nature there are no dual aspects. Noble son, the real nature is one‍—it is not two, and it is not three. Noble son, because the real nature is nonexistent, it cannot be counted. Noble son, just as when someone tormented by the heat of spring, during the last month of spring, at noon might see a mirage in motion, and might run toward it, thinking, ‘Here I shall bathe. Here I shall drink,’ do you think, noble son, that that water has come from anywhere? Does it go anywhere‍—into the ocean of the east, or the oceans of the south, west, or north?’

76.

Chapter 76: Entrustment

76.1

“Subhūti, immediately after the bodhisattva great being Sadāprarudita had attained those six million gateways of meditative stability, he saw the lord buddhas accompanied by hosts of bodhisattvas and surrounded by the community of monks, teaching this same perfection of wisdom, in these very ways, in these very terms, in these very words, and in these very letters, in the world systems of the great trichiliocosm of the ten directions‍—east, south, west, north, the intermediate directions, the zenith, and the nadir‍—numerous as the grains of sand of the river Gaṅgā, just as I, accompanied by hosts of bodhisattvas and surrounded by the community of monks, am now teaching the Dharma of the perfection of wisdom in these very ways, in these very terms, in these very words, and in these very letters, in this world system of the great trichiliocosm. By attaining inconceivable dhāraṇīs, he acquired learning as vast as the oceans. In all his lives he was never again separated from the buddhas. In all his lives, he was reborn in those world systems where the lord buddhas were present, and he listened to the Dharma in the actual presence of the lord buddhas. At the very least, even in his dreams [F.379.a] he was never separated from the vision of the buddhas. He would hear the Dharma and was never separated from the sight of bodhisattvas. He abandoned all states lacking freedom, and possessed the freedoms and opportunities.”

Colophon

c.1

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.

c.2

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.

c.3

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.

c.4

OṂ SVĀSTI

c.5

Respectfully served by Indra, mighty lord of the gods, and others,

The supreme guides, best of humankind, embodying the three buddha bodies,

Are supreme in liberation, the path of liberation, and the provisions‍—

Objects of homage for all embodied beings and lord protectors.578

c.6

In the perspective of the divine path where emptiness and compassion are indivisible,

May the conquerors and their heirs again bestow excellent merits,

Causing a downpour of nectar of spiritual and temporal well-being

From the dense accumulating clouds of enlightened activity!

c.7

The supreme source of the marvelous attributes of existence and quiescence,

Monarch of supreme eloquence who reigns over needs and wants,

Is a manifestly high support, like the pinnacle of a victory banner‍—

May this supreme support enhance the glory of the Buddhist teaching!579

c.8

Although the sequences of the manifold vehicles are infinite

Owing to distinctions between disciples, who are low and high,

They are subsumed in the three definitive piṭakas,

Among which are the profound middle turning precepts

Concerning the absence of defining characteristics.580

c.9

Among these, the billion-line version extant in the domain of the gandharvas,

The ten-million-line version extant in the domain of Śatakratu,

And the hundred-thousand-line version extant in the domain of hooded nāgas

Were established as the long, middle-length, and abridged versions of the extensive text.

c.10

The twenty-five-thousand-line, eighteen-thousand-line, and ten-thousand-line versions

Are known as the long, middle-length, and abridged versions of the intermediate text.

Many scholars profess that the eight-thousand-line version and the verse summation

Are respectively the abridged and extremely abridged texts.

c.11

Alternatively, the versions in one hundred thousand lines,

Twenty-five thousand lines, and eight thousand lines

Are respectively known as the long, medium, and short texts.

Among these, the long version fell as a downpour of kingly power,

Inexhaustible as an offering lamp for living beings, without partiality.

c.12

In order that the excellent merit of the teaching and living beings might yet again increase,

Lord [Tenpa Tsering], who bestows the good fortune of resources

For the sustenance of spacious Degé‍—

A great community endowed with the ten virtuous actions‍—

Instantly opened countless doors of the inexhaustible treasure-store of space,

Containing the gems of the twenty-five-thousand-line version‍—it was a wondrous springtime. [F.381.a]

c.13

Acting in service of the entire teaching impartially,

Stealing the pride of the mighty long-living [gods],

In the great palace of Lhundrubteng,

A seminary triumphant over all directions,

Bastion of the twofold tradition [of sūtra and tantra]

Enveloped by the white parasol of the glorious Sakya school,

During the water tiger year, also known as Śubhakṛta,

At the time when the youthful face of the Jyeṣṭha moon made her appearance,

Her surface resembling translucent crystal,

He completed this task with two hundred and fifty elite [wood] carvers

Through the excellence of meritorious circumstances.

c.14

By this virtuous action I dedicate merit

That king [Tenpa Tsering] might have a long life and stable rule,

Sustaining the spacious kingdom with the bliss of the perfect age,

And that living beings, exemplified by those with auspicious connections,

Might attain the rank of liberation, the four buddha bodies!

c.15

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!

c.16

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.”

Notes

n.1

In Tibetan, as well as its official title as on our title page, it is also known by the shortened name Sherchin Nyitri Ngatong (sher phyin nyi khri lnga stong); or by the moniker Nyitri (nyi khri), which is sometimes misunderstood to mean “in twenty thousand lines,” but is instead simply an even more truncated version of the title. Another moniker sometimes used to indicate the source of a citation from it in Tibetan commentarial works is Yum Barma (yum bar ma), “the middle length ‘mother’ [sūtra],” and a similar moniker Yum Dringpo (yum ’bring po), with the same meaning, is found in the Degé dkar chag. It should be noted, too, that the customary honorific “Noble” (’phags pa, corresponding to Skt. ārya) is not appended to the title, nor to the colophon or chapter colophons, in any Kangyurs; nor is the text called a “sūtra” or “Mahāyāna sūtra.”

n.2

See Gareth Sparham, trans., The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10), 2022.

n.3

These numbers of volumes vary across different Kangyurs according to the density of the folios.

n.4

See Butön chos ’byung F.73.b, where Butön attributes as his sources Trophu Lotsāwa Jampa Pal (khro phu lo tsA ba byams pa dpal), Chim Jampé Yang (mchims ’jam pa’i dbyangs), Chak Lotsāwa Drachom (chag lo tsA ba dgra bcom), and “some others.”

n.5

That is, among the six “mother” Prajñāpāramitā sūtras (so called because they include all eight implicit topics of the Abhisamayālaṅkara, see below), the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12). The sixth “mother” is the Verse Summary (Ratnaguṇa-saṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.

n.6

Some accounts place the occasion relatively late in the Buddha’s life, perhaps in his mid or late fifties, on the grounds that Subhūti, the leading arhat protagonist, according to some biographies, attained the state of arhat just after the Buddha had returned to the human world after his stay in the Trāyastriṃsa god realm to teach his mother; Subhūti, reflecting on impermanence, had decided to remain meditating in retreat instead of joining the crowd receiving the Buddha and was acknowledged by the Buddha as having been the first to have come to meet him. See n.72.

n.7

See Butön chos ’byung F.73.b–74.a. The prophecy in question is the one for Gaṅgadevī, related in chapter 44 of the present text, chapter 43 of The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), chapter 53 of The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10), and chapter 19 of The Perfection of Wisdom in Eight Thousand Lines (Toh 12). It is not, however, found in The Perfection of Wisdom in Ten Thousand Lines (Toh 11).

n.8

See Falk (2011); Falk and Karashima (2012) and (2013); and Salomon (2018), pp. 335–58.

n.89

In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in narrative contexts, and as “Lord” when found in dialogue, as in the vocative expressions “Blessed Lord” (bhadantabhagavan, [btsun pa] bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).

n.90

bka’ yang dag pas, here and in the Hundred Thousand, is one Tibetan rendering in the canonical texts of Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.2 and n.21.

n.91

Full explanations of the introductory passage can be found in The Long Explanation (Toh 3808), 1.3. An interpretation of the corresponding introductory paragraph in The Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā) can also be found in Haribhadra’s Mirror Commentary on the Ornament of Clear Realization (Abhisamayālaṃkārālokā). See Sparham 2006: I, pp. 171–81.

n.109

This is the “brief teaching,” first of the “three approaches” (sgo gsum). See i.58.

n.150

Our text reads la, but Dutt 1934, p. 98, line 6 suggests the genitive.

n.164

Subhūti’s question here, compared to his original question to the Buddha at the beginning of chapter 3 (3.4), is rephrased with less reference to designation, even though the “naming” of dharmas continues to be an important element in the passage that follows. Note also that the Eighteen Thousand and Hundred Thousand, as well as the Sanskrit (Dt.123) and the Tengyur version of the sūtra (Toh 3790 vol.82, F.129.a) both include at this point an additional question: “Blessed Lord, I do not apprehend, do not find, and do not observe an entity (vastu, dngos po). Blessed Lord, since I do not apprehend, do not find, and do not observe an entity, to what phenomenon (dharma, chos) should I give teaching and instruction, and about what phenomena?”

n.165

These three terms, which are repeated in the passage that follows, we have tentatively translated according to the Tibetan (gnas pa ma mchis/ thug pa ma mchis/ byin gyis brlabs pa ma mchis). In the Sanskrit (Drt.124) there are four terms (na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam and in the Tengyur version of the sūtra (Toh 3790 vol.82, F.129.a), these are rendered gnas pa ma lags/ mi gnas pa ma lags/ gnas pa dang bral ba ma lags/ gnas pa dang bral ba ma lags pa ma lags, “not having a location, not lacking a location, not devoid of a location, and not not devoid of a location.” The terms sthita and gnas pa could also be translated as “abiding” or “remaining” in the sense of stable or lasting. The Hundred Thousand has the same three terms as here in the Tibetan (F.333.a), and only three in the Sanskrit (Ghoṣa 504): na sthitaṃ na viṣṭhitaṃ nādhiṣṭhitam. The Tibetan byin gyis brlabs pa, “transformative power” (sometimes rendered “blessings”) is a standard translation of adhiṣṭhāna in one of its senses (See Edgerton p. 16), and we have here used the term “influence” in deference to the original translators, even though later interpretations seem to have favored a more basic sense.

n.245

In the passage that starts here the Sanskrit terms padārtha and its negative or opposite apadārtha are crucial to an understanding of the text. Sanskrit pada, starting from its basic meaning of a footstep or track, also means a mark, standpoint, token, portion, sign, a matter, or a word; while artha (or ārtha) has an even wider range of meanings including aim, purpose, cause, motive, use, object, and meaning. The Tibetan translators of this text and of the Hundred Thousand have rendered the two compounds as tshig gi don and tshig gi don med pa, of which the literal translations in English might be “the meaning of the word” and “the absence of meaning of the word.” However, don here must be understood as referring not to “meaning” in the sense of a definition of some kind, but rather to the actual thing denoted by the word. Here we have followed that interpretation, which is not unreasonable given the clear association with the “word” in question, bodhisattva. Note that the Tibetan of the Eighteen Thousand (11.2 et seq.) renders the two compounds gzhi’i don and gzhi med pa’i don, i.e., using a different interpretation of pada and a different analysis of the second compound.

n.246

sems can as the Tibetan rendering of the sattva in Skt. bodhisattva rather than from the Tibetan sems dpa’. The Sanskrit of this whole passage in the “recast” Pañcaviṃśatisāhasrikā (Dutt 160–161) is substantially different but can be followed in the equivalent passage of the Śatasāhasrikā (Ghoṣa 1.7).

n.315

The passage that follows exemplifies a recurring point of importance and contention in the Tibetan translations of the Prajñāpāramitā literature, namely that the expression ma mchis may correspond either to the Sanskrit nāsti (“to be nonexistent”), to navidyate (“to be unknown”), or to na dṛśyate (“to not be discerned”). The same is true of the equivalent non-negative forms true when the verb is not in the negative. In the present context, Dutt 1934 p. 231, line 17 and so on, reads na dṛśyate, and we have therefore opted to translate the term as “not discern.” Incidentally, the Ten Thousand, 13.13, concurs, adopting the equivalent Tibetan expression mi mngon lags.

n.346

On the hierarchy of the six god realms within the realm of desire (kāmadhātu), which are all mentioned here, commencing with Trayastriṃśa and Caturmahārājakāyika, and concluding with Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin, see the chart in Dudjom Rinpoche 1991: pp. 14–15.

n.347

The sixteen Brahmā realms, extending from Brahmakāyika to Bṛhatphala, correspond to lesser, middling, and higher degrees of the four meditative concentrations. See glossary under Pure Abodes.

n.348

On the hierarchy of the five pure abodes (śuddhanivāsa) at the pinnacle of the realm of form (rūpadhātu), extending from Avṛha to Akaniṣṭha, see the chart in Dudjom Rinpoche 1991: pp. 14–15.

n.391

Kimura II-III: p. 142 simply reads dṛṣṭi.

n.392

The three times are when the Buddha (1) proclaims what the four truths are; (2) teaches that they must be comprehended, eliminated, realized, and cultivated; and (3) states that he himself has comprehended, eliminated, realized, and cultivated them. The twelve ways are when these three phases are applied to each of the four truths in turn. The twelve are set out in detail in the several canonical passages that recount the Buddha’s first teaching on the four truths; see, for example, The Sūtra of the Wheel of Dharma (Toh 337), 1.3–1.14 and

The Perfection of Wisdom in Twenty-Five Thousand Lines Chapter 66

Toh 9

The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 66