The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 11: Embarrassment
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.1.0 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Text Body
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 11: Embarrassment
Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”204
The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.
“To illustrate, Subhūti, the track205 of a bird in space does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva does not exist and cannot be apprehended. Subhūti, in a dream a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. In a magical illusion a basis does not exist and cannot be apprehended; similarly, in a mirage, a reflection of the moon in water, an echo, an apparition, a reflection in a mirror, and a tathāgata’s magical creation a basis does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva also does not exist and cannot be apprehended.
“To illustrate further, Subhūti, in suchness a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. Subhūti, in unmistaken suchness a basis does not exist and cannot be apprehended, and in unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality a basis does not exist and cannot be apprehended.
“To illustrate further, Subhūti, in an illusory person a basis of form, feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, [F.111.a] Subhūti, in an illusory person a basis of the eyes does not exist and cannot be apprehended; a basis of the ears, nose, tongue, body, and thinking mind does not exist and cannot be apprehended, and a basis of a form, a sound, a smell, a taste, a feeling, and a dharma does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, a basis in the eye consciousness of an illusory person does not exist and cannot be apprehended, and a basis in the ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness of an illusory person does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, a basis in reality for an illusory person practicing inner emptiness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, a basis in reality for an illusory person practicing up to the emptiness that is the nonexistence of an intrinsic nature does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, a basis in reality for an illusory person practicing the applications of mindfulness does not exist and cannot be apprehended. Subhūti, a basis in reality for an illusory person practicing up to the eightfold noble path, and up to the ten powers of a tathāgata, the four fearlessnesses, and the eighteen distinct attributes of a buddha does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom [F.111.b] does not exist and cannot be apprehended.
“To illustrate further, Subhūti, a basis of the form of a tathāgata, worthy one, perfectly complete buddha does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the eyes does not exist; a basis of the ears, nose, tongue, body, and thinking mind does not exist; and similarly, Subhūti, a basis in reality of a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of inner emptiness does not exist, up to the emptiness that is the nonexistence of an intrinsic nature does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the applications of mindfulness does not exist, up to a basis of the eighteen distinct attributes of a buddha does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the uncompounded element a basis of the compounded element does not exist, and similarly in the compounded element [F.112.a] a basis of the uncompounded element also does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the absence of production a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Subhūti, in the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.”
“Lord, in the absence of the production of what does a basis not exist, up to in the absence of the defilement, and the absence of the purification of what does a basis not exist?” asked Subhūti.
The Lord replied, “Subhūti, in the absence of production a basis of form does not exist; in the absence of production a basis of feeling, perception, volitional factors, and consciousness does not exist; up to Subhūti, in the absence of defilement and the absence of purification, a basis of form does not exist; and in the absence of defilement and the absence of purification, a basis of feeling, perception, volitional factors, and consciousness does not exist. Similarly, in the absence of production a basis of the constituents and sense fields does not exist, up to in the absence of defilement and the absence of purification, a basis of the constituents and sense fields does not exist. In the absence of production a basis of the thirty-seven dharmas on the side of awakening, up to the powers, fearlessnesses and eighteen distinct attributes of a buddha does not exist; up to in the absence of defilement and the absence of purification, [F.112.b] a basis of the eighteen distinct attributes of a buddha does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in form a basis in reality for the absence of production, the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in feeling, perception, volitional factors, and consciousness a basis in reality for the absence of production, the absence of stopping, up to the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the state of the absolute purity of form a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. As a further instance, Subhūti, in the state of the absolute purity of feeling, perception, volitional factors, and consciousness a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Similarly, in the state of the absolute purity of the constituents, sense fields, and dependent origination a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the state of the absolute purity of the applications of mindfulness a basis for a causal sign does not exist, and similarly, Subhūti, [F.113.a] a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the state of the absolute purity of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, up to the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, because of the nonexistence of self, in the state of the absolute purity of the self a basis does not exist, up to because of the nonexistence of one who knows and one who sees, in the state of the absolute purity of one who knows and one who sees a basis does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, when the disk of the sun rises, a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the eon conflagration a basis for compounded phenomena does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the morality of a tathāgata, worthy one, perfectly complete buddha a basis for immorality does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the meditative stabilization of a tathāgata a basis for distraction does not exist, in the wisdom of a tathāgata [F.113.b] a basis for intellectual confusion does not exist, in the liberation of a tathāgata a basis for not being liberated does not exist, and in the knowledge and seeing of liberation of a tathāgata nonknowledge and nonseeing of liberation does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, in the radiance of the sun and moon a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
“To illustrate further, Subhūti, a basis for the light of the planets, the stars, jewels, and lightning does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when