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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 67

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

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

“Subhūti,” replied the Blessed One, “bodhisattva great beings are not certain to progress in the category of the śrāvakas. They are not certain to progress in the category of the pratyekabuddhas. But, Subhūti, bodhisattva great beings are certain to progress in the category of the buddhas.”

67.3

“Blessed Lord, are bodhisattva great beings who have first begun to set their mind on enlightenment certain to progress, {Ki.VIII: 131} or else are irreversible bodhisattvas certain to progress?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who have initially set their minds on enlightenment are certain to progress. Irreversible bodhisattvas are also certain to progress. Those who are impeded by only a single rebirth are also certain to progress.”

67.4

“Blessed Lord, will bodhisattva great beings who are certain to progress be reborn in the inferior realms?”

“No, Subhūti!” replied the Blessed One. “Subhūti, [F.305.b] bodhisattva great beings who are certain to progress will not be reborn in the inferior realms! Subhūti, do you think that one who is on the eighth-lowest level, one who has entered the stream to nirvāṇa, one who is destined for only one more rebirth, one who is no longer subject to rebirth, an arhat, or a pratyekabuddha will be reborn in the inferior realms?”

No, Blessed Lord!”

67.5

“Similarly, Subhūti,” continued the Blessed One, “it is impossible that bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment, dispense generosity, maintain ethical discipline, practice tolerance, undertake acts of perseverance, are absorbed in meditative stability, cultivate wisdom, and are settled on abandoning all nonvirtuous attributes should be reborn in the inferior realms. It is impossible that they should be reborn among long-lived gods! It is impossible that they should be reborn as mentally handicapped or dumb individuals. It is impossible that they should be reborn among barbarous frontier tribesmen who are unruly, living in places where the four assemblies [of monks, nuns, laymen, and laywomen] are unknown. It is impossible for them to be reborn in such places where even the word buddha is not heard, where even the word Dharma is not heard, and where even the word saṅgha is not heard. It is impossible for them to fall into the false view of inaction.561 Subhūti, it is impossible that bodhisattva great beings who, commencing from the time when they first begin to set their mind on enlightenment, entering upon unsurpassed, complete enlightenment with higher aspiration, should adopt the ways of the ten nonvirtuous actions!”

67.6

“Blessed Lord, if bodhisattva great beings are endowed with the roots of such virtuous actions and they are not reborn in incomparably inferior places, [F.306.a] why did the Tathāgata disclose his own past lives in the animal realm? Where did those roots of virtuous action go on such occasions?”

67.7

“Subhūti,” replied the Blessed One, “bodhisattva great beings are not reborn in the animal realms due to nonvirtuous past actions, {Ki.VIII: 132} but for the sake of beings they voluntarily assume such corporeal forms by which they might be of benefit to beings. Subhūti, bodhisattva great beings are endowed in that manner with skill in means whereby they may take birth in the animal realms, sacrifice themselves through their unsurpassed tolerance, even when some [creatures] come to kill them, and avoid harming those beings. Do śrāvakas or pratyekabuddhas have such skill in means? Therefore those, Subhūti, are the formulations explaining how bodhisattva great beings perfect great compassion for the sake of unsurpassed, complete enlightenment on behalf of beings, and, even though they are reborn in the animal realms, you should know that they are untainted by the defects of life in the animal realm.”

T3808

67.8

“Blessed Lord, maintaining which virtuous attributes do bodhisattva great beings acquire such corporeal forms?”

“Subhūti,” replied the Blessed One, “there are no virtuous attributes at all that bodhisattva great beings should not perfect. Unsurpassed, complete enlightenment is the perfection of all virtuous attributes. Therefore, there is no virtuous attribute at all that should not be perfected by bodhisattva great beings, commencing from when they first begin to set their mind on enlightenment, [F.306.b] until they are seated at the site of enlightenment. They do not attain consummate buddhahood in unsurpassed, complete enlightenment while any virtuous attributes are unperfected. That would be impossible. So it is, Subhūti, that from the time when they first begin to set their mind on enlightenment, bodhisattva great beings should train in perfecting all virtuous attributes. When they have trained in it, they will attain all-aspect omniscience. They will also abandon all reincarnation through the continuity of propensities.”

67.9

“Blessed Lord, how are bodhisattva great beings who possess such positive attributes of sublime beings, free from contaminants, born in the inferior realms or in the animal realm?”

T3808

67.10

“Subhūti, are the tathāgatas sublime and without contaminants?” asked the Blessed One.

“Yes, Blessed Lord, it is so! Venerable Sugata, it is so! The tathāgatas are sublime and they are without contaminants.”

67.11

“Subhūti, can the tathāgatas conjure up a creature within the animal realm, and having conjured up that form, then engage in buddha activities?” asked the Blessed One.

“Yes, Blessed Lord, they may do so!”

67.12

“For that reason, Subhūti, do the tathāgatas become an animal?” asked the Blessed One. {Ki.VIII: 133}

“No, Blessed Lord!”

67.13

“Subhūti, do the tathāgatas [F.307.a] experience the suffering of the animal realm?” asked the Blessed One.

“No, Blessed Lord!”

67.14

“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the uncontaminated attributes of sublime beings may voluntarily assume such corporeal forms by which they might bring beings of whatever species to maturity in whatever way. Subhūti, do you think that if an arhat were to conjure up an emanation, could that emanation undertake the activities of an arhat, giving rise through those activities to the joy of others?”562

“Yes, Blessed Lord, it is so!”

67.15

“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the attributes of sublime beings, free from contaminants, may voluntarily assume such corporeal forms and bring beings of whatever species to maturity in whatever way, but through such corporeal forms they do not become subject to suffering and they do not experience even the sensation of suffering.

67.16

“Subhūti, do you think that if an illusionist through magic were to display the form of an elephant, the form of a horse, or the form of a bull‍—or were to display other diverse magical forms‍—would those really turn into the form of an elephant, the form of a horse, the form of an ox, or the form of another sort of living creature?”

“No, Blessed Lord!”

67.17

“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the attributes of sublime beings, free from contamination, [F.307.b] may voluntarily assume such corporeal forms, and through these corporeal forms act on behalf of beings, but they have no sensation of suffering at all.”

67.18

Subhūti then said, “O Blessed Lord, most wonderful is this skill in means through which bodhisattva great beings possessing the uncontaminated wisdom of sublime beings assume such corporeal forms, by which they act on behalf of beings! Blessed Lord, in which pure attributes do bodhisattva great beings dwell when they employ such skill in means, but act without being tainted by such actions?”

67.19

“Subhūti,” replied the Blessed One, “bodhisattva great beings dwell in the perfection of wisdom {Ki.VIII: 134} when they employ such skill in means. Through that skill in means, they may act on behalf of beings in the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, but they do not hanker after anything at all. If you ask why, it is because bodhisattva great beings do not apprehend anything in terms of the threefold interaction that would cause hankering, by which they would hanker, or after which they would hanker. If you ask why, it is because all aspects of this threefold interaction are empty of inherent existence, and so emptiness does not hanker after emptiness. Emptiness does not hanker after anything at all, nor indeed can emptiness be hankered after. If you ask why, it is because emptiness does not apprehend emptiness. This, Subhūti, is the emptiness of nonapprehensibility. Abiding in it, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.” [F.308.a]

T3808

67.20

“Blessed Lord, why do bodhisattva great beings, without abiding in other attributes, dwell in the perfection of wisdom alone when they employ such skill in means?”

67.21

“Subhūti,” asked the Blessed One in return, “what attributes are there that are not included in the perfection of wisdom?”

T3808

“Blessed Lord, if the perfection of wisdom is empty of inherent existence, in what way are all phenomena gathered within the perfection of wisdom? Blessed Lord, there is nothing at all that is either included or not included in emptiness.”

67.22

“Subhūti, are all phenomena not empty of all phenomena?” asked the Blessed One.

T3808

“Yes, Blessed Lord, they are empty [of all phenomena].”

67.23

“Subhūti, if all phenomena are empty of all phenomena, are all phenomena not gathered within emptiness?” asked the Blessed One.

“Yes, they are, Blessed Lord.”

67.24

“For that reason, Subhūti,” continued the Blessed One, “you should know that bodhisattva great beings dwell in the perfection of wisdom in that manner and employ such skill in means.”

67.25

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and dwell in the emptiness of all phenomena, in what extrasensory powers are they certain to progress, and do they actualize the perfection of extrasensory powers through which they may travel to all world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā; [F.308.b] venerate all those lord buddhas who are alive at present in those world systems, teaching the Dharma; listen to the Dharma; and develop the roots of virtuous actions in the presence of those lord buddhas?” {Ki.VIII: 135}

T3808

67.26

The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they see that all those world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, are empty of inherent existence. They see that all the lord buddhas who reside in those world systems are also empty of inherent existence. In addition, these are [merely] described through names and symbols that depend on concepts, and apart from that, all concepts are also empty of inherent existence. If those world systems were not empty of inherent existence, if all those lord buddhas, too, were not empty of inherent existence, and if those concepts and ideas, too, were not empty of inherent existence, there would be [only] a limited emptiness. Indeed, it is because emptiness is not limited that all phenomena are empty of all phenomena. For this very reason, bodhisattva great beings practice the perfection of wisdom through skill in means and actualize the perfection of extrasensory powers. Stable in those extrasensory powers, they actualize divine clairvoyance, divine clairaudience, the aspects of miraculous ability, the knowledge of other minds, the recollection of past lives, and knowledge of death and transmigration. Without these extrasensory powers, great bodhisattva [F.309.a] beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, it is because the enlightenment of bodhisattva great beings is gathered in the perfection of the extrasensory powers. That is to say, enlightenment should be sought through those extrasensory powers.

T3808

67.27

“When they seek that [enlightenment] through pure divine clairvoyance, surpassing that of human beings, they themselves see all virtuous attributes, and they also engage others in all virtuous attributes, but they do not become fixated on those virtuous attributes. If you ask why, all those virtuous attributes are empty of inherent existence. One cannot be fixated on emptiness, relishing that on which one is fixated. Emptiness is not relished. When bodhisattva great beings practice the perfection of wisdom in that manner they actualize divine clairvoyance. That is to say, through divine clairvoyance they see all phenomena as emptiness. Based on these phenomena, they engage in action, and, having engaged in action, they teach the Dharma to beings, but do not apprehend either beings or the concept of beings. Without apprehending anything in that manner, bodhisattva great beings actualize the perfection of the extrasensory powers. Through those extrasensory powers they effect all that is to be achieved through extrasensory powers. That is to say, through this pure divine clairvoyance itself, surpassing that of human beings, they see all world systems of the eastern direction. {Ki.VIII: 136} Traversing all these through miraculous ability, they act for the benefit of beings by means of generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, [F.309.b] the factors conducive to enlightenment, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the meditative stabilities, the serial steps of meditative absorption, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. In that way they act on behalf of those beings.

67.28

“To all those beings who are miserly they teach the Dharma, saying, ‘You should give gifts! Deprivation is imbued with suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. So you should give gifts, and ensure that you yourself will be happy and that others too will be happy. Those oppressed by deprivation, consuming one another’s flesh, cannot be liberated from the three inferior realms.’

67.29

“To all those being beings who indulge in immorality, they teach the Dharma, saying, ‘O people, immorality is imbued with suffering. Through immorality you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of immorality is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of immorality [F.310.a] [to arise] and later you will not be remorseful!’

67.30

“To all those being beings who have thoughts of malice for one another, they teach the Dharma, saying, ‘You should not have thoughts of malice for one another! No virtuous attributes at all will arise for those who resort to anger. If you resort to anger for one another in that manner, you will be reborn in the hells, you will be reborn in the animal realm, or you will be reborn in the world of Yama. So you should give no opportunity for any thoughts of anger [to arise] and later you will not be remorseful!’

67.31

“To all those being beings who are indolent, they teach the Dharma, saying, ‘O people, indolence is imbued with suffering. Through indolence you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of indolence is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of indolence [to arise] and later you will not be remorseful!’

67.32

“To all those being beings who have thoughts of distraction, {Ki.VIII: 137} they teach the Dharma, saying, ‘O people, distraction is imbued with suffering. The ripening effect of distraction is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of distraction [to arise] [F.310.b] and later you will not be remorseful!’

67.33

“To all those being beings who have thoughts of stupidity, they teach the Dharma, saying, ‘O people, stupidity is imbued with suffering. Through stupidity you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of stupidity is [rebirth in] the hells, the animal realm, or the world of Yama. So you should give no opportunity for any thoughts of stupidity [to arise] and later you will not be remorseful!’

67.34

“They engage all those who act from desire in [the meditation on] the repulsiveness of things.563 They engage all those who act from hatred in [the meditation on] loving kindness. They engage all those who act from delusion to engage in [the meditation on] dependent origination. They engage all those who have set out on negative paths to [engage in] the correct paths, engaging them in the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas. To all of them, they teach the Dharma, saying, ‘These phenomena on which you are fixated are empty of inherent existence. You cannot be fixated on phenomena that are empty of inherent existence. There is no fixation in emptiness.’

67.35

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they are stable in the extrasensory powers and act for the benefit of beings.

67.36

“Through pure divine clairvoyance itself, surpassing that of human beings, they see all world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith. Traversing all these through miraculous ability, they act for the benefit of beings by means of generosity, [F.311.a] ethical discipline, tolerance, perseverance, meditative concentration, wisdom, the factors conducive to enlightenment, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the meditative stabilities, the serial steps of meditative absorption, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas. In that way they act on behalf of those beings.

67.37

“To all those beings who are miserly they teach the Dharma, saying, ‘You should give gifts! Deprivation is imbued with suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. So you should give gifts, and ensure that you yourself will be happy and that others too will be happy. Those who are oppressed by deprivation, consuming one another’s flesh, cannot be liberated from the three inferior realms.’

67.38

“To all those being beings who indulge in immorality, they teach the Dharma, saying, ‘O people, immorality is imbued with suffering. Through immorality you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of immorality is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, [F.311.b] let alone others. So you should give no opportunity for any thoughts of immorality [to arise] and later you will not be remorseful!’

67.39

67.40

67.41

“To all those being beings who have thoughts of distraction, they teach the Dharma, saying, ‘O people, distraction is imbued with suffering. The ripening effect of distraction is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. [F.312.a] So you should give no opportunity for any thoughts of distraction [to arise] and later you will not be remorseful!’

67.42

67.43

“They engage all those who act through desire in [the meditation on] repulsive phenomena. They engage all those who act through hatred in [the meditation on] loving kindness. They engage all those who act through delusion to engage in [the meditation on] dependent origination. They engage all those who have set out on negative paths to [engage in] the correct paths, engaging them in the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas. To all those, they teach the Dharma, saying, ‘These phenomena on which you are fixated are empty of inherent existence. You cannot be fixated on phenomena that are empty of inherent existence. There is no fixation in emptiness.’

67.44

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they are stable in the extrasensory powers and act for the benefit of beings.

67.45

“Subhūti, bodhisattva great beings cannot teach the Dharma to beings without being stable in the extrasensory powers. [F.312.b] They cannot induce beings who have set out on a mistaken path into [the correct] path.

67.46

“Subhūti, just as a bird without wings can never soar in the sky, in the same way, Subhūti, bodhisattva great beings cannot teach the Dharma to beings without relying on the extrasensory powers.

67.47

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should actualize the extrasensory powers. Through those extrasensory powers that they have actualized they joyfully and happily undertake to perform any deeds of benefit to beings.

67.48

“Through divine clairvoyance they see all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and they also see all the beings who are born in them. Having seen them in that manner, they travel there through miraculous abilities and, after comprehending the minds of those beings with their own minds, they will then teach the Dharma in conformity with them, through sermons on generosity; {Ki.VIII: 138} sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or through sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.49

“Through divine clairvoyance they see all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and they also see all the beings who are born in them. Having seen them in that manner, they travel there through miraculous abilities and, after comprehending the minds of those beings with their own minds, they will teach the Dharma in conformity with them, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; [F.313.a] or sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.50

“Through divine clairaudience they indeed hear the words of gods and of human beings. That is to say, with divine clairaudience they listen to the Dharma from all the lord buddhas who teach the Dharma in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and having heard them, they retain them just as they are. Having retained them just as they are, they will then teach the Dharma to beings, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.51

“With divine clairaudience they listen to the Dharma from all those lord buddhas who teach the Dharma in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and having heard them, they retain them just as they are. Having retained them just as they are, they will then teach the Dharma to beings, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.52

“They will have absolutely pure knowledge of the thought patterns [of others], and having known the minds of beings through that knowledge of their thought patterns, they will then teach them the Dharma, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation. [F.313.b]

67.53

“They will recollect a multiplicity of past lives, of themselves and of others, and through the knowledge that recollects past lives, they will indeed know, ‘These were the names of the tathāgatas, arhats, completely awakened buddhas of the past. They appeared along with their saṅgha of śrāvakas.’ They will then teach the Dharma in an authentic manner to all those beings who are intent on the recollection of past lives, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.54

“They will travel through miraculous abilities to all world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, and venerate the lord buddhas. And, having venerated them, through the wisdom of their extrasensory powers they will then teach the Dharma to beings, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.

67.55

“They will have absolutely pure knowledge of the state free from contaminants that is to be brought into being, and through that absolute knowledge of the state free from contaminants that is to be brought into being, they will then teach the Dharma to beings, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration; and wisdom; or sermons on the truths of the noble ones, {Ki.VIII: 139} up to and including sermons on emancipation.

67.56

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should actualize the extrasensory powers. Those who are absolutely familiar with the extrasensory powers [F.314.a] may assume whatever corporeal form they wish to assume, and they then act according to their resolve for the benefit of beings. They will not be tainted by happiness or suffering. Subhūti, just as a man emanated by the tathāgatas carries out all objectives but will not be tainted by happiness or suffering, in the same way, Subhūti, bodhisattva great beings dwell in the perfection of wisdom, play with the extrasensory powers, and teach the Dharma in the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, in accordance with their resolve, but they will not be captivated by happiness or suffering.

67.57

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should play with the extrasensory powers in that manner, so as to refine the buddhafields and brings beings to maturation by all means. Subhūti, bodhisattva great beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment without having refined the buddhafields and without having brought beings to maturation. If you ask why, Subhūti, there is no unsurpassed, complete enlightenment for bodhisattva great beings who lack the aspects of the path.”

67.58

Subhūti then asked, “Blessed Lord, what are those aspects of the path that bodhisattva great beings should perfect, and through which they will attain consummate buddhahood in unsurpassed, complete enlightenment?” [F.314.b]

T3808

“Subhūti, all virtuous attributes constitute the aspects of the path that bodhisattva great beings have,” replied the Blessed One.

67.59

“Blessed Lord, what then are those virtuous attributes, included among the aspects of the path, through which they will attain consummate buddhahood in unsurpassed, complete enlightenment?” [B74]

The Blessed One replied, “From the time when they first begin to set their minds on enlightenment, virtuous attributes include the perfection of generosity when it is practiced, but without false imagination. That is to say, when dispensing gifts, on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘This is a gift. It should be given to this one. I should give it.’ This perfection of generosity, through which they liberate themselves from cyclic existence and also liberate others, is a virtuous attribute included among the aspects of the path. {Ki.VIII: 140}

67.60

“From the time when they first begin to set their minds on enlightenment, virtuous attributes include the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom when they are practiced, but without false imagination. That is to say, when cultivating wisdom [and so forth], on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘This is wisdom. I should cultivate wisdom. Wisdom should be cultivated with respect to that.’ This perfection of wisdom [and so forth], through which they liberate themselves from cyclic existence and also liberate others, is a virtuous attribute included among the aspects of the path.

67.61

“From the time when they first begin to set their minds on enlightenment, the virtuous attributes of bodhisattva great beings include all the aspects of emptiness, the factors conducive to enlightenment, [F.315.a] the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, 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 when they are practiced, but without false imagination. That is to say, when cultivating the eighteen distinct qualities of the buddhas [and so forth], on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘These are the distinct qualities of the buddhas. I should cultivate the distinct qualities of the buddhas. The distinct qualities of the buddhas should be cultivated with respect to that.’ These distinct qualities of the buddhas [and so forth], through which they liberate themselves from cyclic existence and also liberate others, are virtuous attributes included among the aspects of the path.

67.62

“Subhūti, these virtuous attributes constitute the path of unsurpassed, complete enlightenment that bodhisattva great beings have. Through that path, bodhisattva great beings of the past, the future, and the present, steering with them immeasurable beings, have crossed beyond, are crossing beyond, and will cross beyond the ocean of cyclic existence. Having perfected that path, bodhisattva great beings attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma [F.315.b] and will turn the wheel of the Dharma, acting for the benefit of beings.”

67.63

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

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 n.21.

n.395

Tib. don dang tshul las. Skt. arthataś ca nayataś ca (Kimura II-III: p. 149).

n.404

Chapter 29 here marks the start of the fourth abhisamaya. Our text concurs with Kimura IV: p. 1, line 1 (and Conze 1975: p. 312) in reading ma mchis pa for asat (“nonexistent”). The Ten Thousand, by contrast, reads mtha’ yas pa / ananta (“infinite”).

n.433

Our text reads yongs su ’dzin pa (“occupy”), but see Kimura IV: p. 34, pariśodhayiṣyanti.

n.468

Kimura IV: p. 192, reads parijaya kartavyaḥ‍—hence “make a complete conquest of” (Conze 1975: p. 424).

n.479

The Ten Thousand, 26.34 (F.294.a), adds chos. Cf. Kimura V: p. 39; also Conze 1975: p. 462.

The Perfection of Wisdom in Twenty-Five Thousand Lines Chapter 67

Toh 9

The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 67