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ཤེས་ཕྱིན་ཁྲི་པ།

The Transcendent Perfection of Wisdom in Ten Thousand Lines
Enlightened Attributes

Daśasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Transcendent Perfection of Wisdom in Ten Thousand Lines”

Āryadaśasāhasrikāprajñāpāramitānāmamahāyānasūtra

Toh 11

Degé Kangyur, vol. 31 (shes phyin, khri pa, ga), folios 1.b–91.a, and vol. 32 (shes phyin, khri pa, nga), folios 92.b–397.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Jinamitra
Prajñāvarman
Yeshé Dé

Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018

Current version v 1.40.27 (2024)

Generated by 84000 Reading Room v2.26.1

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.

co.

Summary

s.1

While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of all‍—the sūtras on the Prajñāpāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.

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Acknowledgements

ac.1

Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

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Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.

Introduction

i.1

The Tibetan Buddhist tradition classifies the discourses delivered by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel, promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning expound the four noble truths, those of the second turning explain emptiness and the essenceless nature of all phenomena, while those of the third turning elaborate further distinctions between the three essenceless natures.1 The sūtras of the transcendent perfection of wisdom (prajñāpāramitā),2 to which the text translated here belongs, are firmly placed by their own assertion3 within the second turning, promulgated at Vulture Peak near Rājagṛha.

The Daśasāhasrikāprajñāpāramitā

Structure of the Text

Summary of the Text

Notes on this publication

The Translation

The Noble Mahāyāna Sūtra
The Transcendent Perfection of Wisdom in Ten Thousand Lines

Chapter 1

The Context

[V31] [F.1.b] [B1]

1.1

Homage to all the buddhas and bodhisattvas!

1.2

Thus did I hear at one time. The Blessed One 19 was residing at Vulture Peak near Rājagṛha with a large monastic gathering comprising many thousands of fully ordained monks. All of them were arhats who had attained the cessation of contaminants and were without afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives already fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through their genuine understanding, having perfected the highest of all mental faculties, with the exception of one person‍—the venerable Ānanda, a disciple who had merely entered the stream. Also present were some five hundred fully ordained nuns, laymen, and laywomen, all of whom had seen the truth. 20

Chapter 3

Non-fixation

3.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, what is the fixation of a bodhisattva?”

The Blessed One replied, “Śāradvatīputra, [F.19.b] fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”

3.2

Then he asked, “Lord, what views might great bodhisattva beings adopt with respect to all things?”

Chapter 5

Designation of a Bodhisattva

5.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Reverend Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”151

Chapter 8

Maturity

8.1

Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”172

The Blessed One then addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, the immaturity of a bodhisattva manifests when great bodhisattva beings who have previously regressed descend to the level of the śrāvakas or the level of the pratyekabuddhas, and fail to enter into the maturity of the bodhisattvas.” [F.76.a]

10.

Chapter 10

Extrasensory Powers

10.1

Then, the venerable Subhūti asked the Blessed One, “Reverend Lord! When it is said that they should don the great armor, what is the extent of the great armor that they should don?”

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, great bodhisattva beings should don the armor of the transcendent perfection of generosity, and similarly, they should don the armor of the other transcendent perfections, up to and including the transcendent perfection of wisdom. They should don the armor of the applications of mindfulness, and don the armor of [the other causal attributes], up to and including the noble eightfold path. They should don the armor of the emptiness of internal phenomena, and don the armor of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, they should don the armor of the ten powers of the tathāgatas, [F.98.a] and they should don the armor of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should don the armor of [the attainments], up to and including omniscience. They should don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm.

11.

Chapter 11

Non-abiding

11.1

“Moreover, Subhūti, the great armor of great bodhisattva beings consists of the five refined eyes. What are these five, you may ask? They comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. These are called the five eyes.”

11.2

The venerable Subhūti then asked the Blessed One, “Reverend Lord! What is the refined eye of flesh, possessed by great bodhisattva beings?”

12.

Chapter 12

Meditative Stability

12.1

[F.121.a] The venerable Subhūti then said to the Blessed One, “Reverend Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.

13.

Chapter 13

Like Space

13.1

The Blessed One addressed the venerable Subhūti as follows: “Subhūti, you asked where this vehicle will come to rest. In this regard, Subhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Subhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Subhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.

14.

Chapter 14

Neither Coming nor Going

14.1

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, you have said that this Great Vehicle neither comes nor goes, and nor does it stay. Subhūti, that is so! You have spoken correctly. Subhūti, in this supreme vehicle, the Great Vehicle, no coming is indeed discernible, nor are going and abiding discernible. If you ask why, Subhūti, it is because all things are unmoving; for that reason, they do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not abide anywhere. Similarly, feelings, perceptions, formative predispositions, and consciousness also do not come from anywhere, they do not go anywhere, and they do not abide anywhere.

15.

Chapter 15

The Transcendent Perfection of Tolerance

15.1

Then Śakra, mighty lord of the gods [of Trayastriṃśa], and as many gods of the Caturmahārājakāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes‍—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇarata realm, and the divine princes of the Paranirmitavaśavartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms‍—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes‍—ten million, one hundred billion, many hundred thousands in number.291 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahārājakāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. [F.156.b] The effulgence of the Tathāgata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump 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, alongside those radiances, the natural effulgence of the Tathāgata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.

16.

Chapter 16

Conceptual Notions

16.1

Then the divine princes thought, “How should we uphold the doctrine revealed by the Elder Subhūti?”

The venerable Subhūti, knowing the thoughts of those divine princes in his own mind, then addressed those divine princes as follows: “Divine princes! You should uphold [the view] that those who teach my sacred doctrine resemble a magical display, and that those who listen to my sacred doctrine also resemble a magical display. They will neither hear the sacred doctrine which I have taught, nor will they actualize it.”

19.

Chapter 19

Agents and Non-agents

19.1

Then the venerable Subhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is an agent that has no actions.”

The Blessed One replied, “This is because it is non-apprehensible as an agent, because it is non-apprehensible in terms of all phenomena, and so forth.”

19.2

“Reverend Lord! How then should great bodhisattva beings practice the transcendent perfection of wisdom?”

20.

Chapter 20

Enlightened Attributes

20.1

Then the venerable Subhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.”330

The Blessed One replied, “This is owing to the infinity of space!”

“Reverend Lord, this transcendent perfection is sameness.”

The Blessed One replied, “This is owing to the sameness of all things!”

20.2

“Reverend Lord, this transcendent perfection is void.”

The Blessed One replied, “This is owing to emptiness, beyond limitations!”

“Reverend Lord, this transcendent perfection cannot be crushed.”

The Blessed One replied, “This is owing to the non-apprehension of all things!”

20.3

“Reverend Lord, this transcendent perfection is non-existent.” [F.211.b]

The Blessed One replied, “This is owing to namelessness and non-corporeality!”

“Reverend Lord, this transcendent perfection is like space.”

He replied, “This is owing to the non-apprehension of exhalation and inhalation!”

20.4

“Reverend Lord, this transcendent perfection is inexpressible.”

He replied, “This is owing to the non-apprehension of ideation and scrutiny!”

“Reverend Lord, this transcendent perfection is nameless.”

He replied, “This is owing to the non-apprehension of the aggregates of feelings, perceptions, formative predispositions, and consciousness!”

20.5

“Reverend Lord, this transcendent perfection is non-departing.”

He replied, “This is owing to the non-arriving of all things!”

“Reverend Lord, this transcendent perfection cannot be appropriated.”

He replied, “This is owing to the non-grasping of all things!”

20.6

“Reverend Lord, this transcendent perfection is inexhaustible.”

He replied, “This is owing to the perpetual exhaustion and refinement of all things!”331

“Reverend Lord, this transcendent perfection is non-arisen.”

He replied, “This is owing to the non-cessation and non-arising of all things!”

20.7

“Reverend Lord, this transcendent perfection is without a creator.”

He replied, “This is owing to the non-apprehension of creators!”

“Reverend Lord, this transcendent perfection is without a knower.”

He replied, “This is owing to the inanimate nature of all things!”

20.8

“Reverend Lord, this transcendent perfection does not transmigrate.”

He replied, “This is owing to the non-apprehension of death and transmigration!”332

“Reverend Lord, this transcendent perfection does not disintegrate.”

He replied, [F.212.a] “This is owing to the non-disintegration of all things!”

20.9

“Reverend Lord, this transcendent perfection is dreamlike.”

He replied, “This is owing to the non-apprehension of the perception of dreams!”

“Reverend Lord, this transcendent perfection is like an echo.”

He replied, “This is owing to the non-apprehension of sounds and the ears!”

20.10

“Reverend Lord, this transcendent perfection is like an optical aberration.”

He replied, “This is owing to the non-apprehension of mirrors and reflections!”

“Reverend Lord, this transcendent perfection is like a mirage.”

He replied, “This is owing to the non-apprehension of flowing water!”333

20.11

“Reverend Lord, this transcendent perfection is like a magical display.”

He replied, “This is owing to the non-apprehension of non-entities!”334

“Reverend Lord, this transcendent perfection is without afflicted mental states.”

He replied, “This is owing to the non-apprehension of all afflicted mental states!”

20.12

“Reverend Lord, this transcendent perfection is without purification.”

He replied, “This is owing to the non-existence of all afflicted mental states!”

“Reverend Lord, this transcendent perfection is unsullied.”

He replied, “This is owing to the non-apprehension of stains!”335

20.13

“Reverend Lord, this transcendent perfection is without conceptual elaboration.”

He replied, “This is owing to the eradication of all conceptual elaborations!”

“Reverend Lord, this transcendent perfection is without assumptions.”

He replied, “This is owing to the eradication of all assumptions!”

20.14

“Reverend Lord, this transcendent perfection is unshakeable.”

He replied, “This is owing to the stability of the expanse of reality!”

“Reverend Lord, this transcendent perfection is free from desires.”[F.212.b]

He replied, “This is owing to the incontrovertible realization of all things!”336

20.15

“Reverend Lord, this transcendent perfection is without obsession.”337

He replied, “This is owing to the non-conceptuality of all things!”

“Reverend Lord, this transcendent perfection is calm.”

He replied, “This is owing to the non-apprehension of mental images!”338

20.16

“Reverend Lord, this transcendent perfection is not desire.”

He replied, “This is owing to the non-apprehension of desire!”

“Reverend Lord, this transcendent perfection is not hatred.”

He replied, “This is owing to the absence of hatred!”

20.17

“Reverend Lord, this transcendent perfection is not delusion.”

He replied, “This is owing to the dispelling of all the darkness of ignorance!”

“Reverend Lord, this transcendent perfection is not afflicted mental states.”

He replied, “This is owing to the absence of imagination!”

20.18

“Reverend Lord, this transcendent perfection is not sentient.”

He replied, “This is owing to the absence of sentient beings!”

“Reverend Lord, this transcendent perfection is not to be forsaken.”339

He replied, “This is owing to the non-arising of all things!”

20.19

“Reverend Lord, this transcendent perfection does not apprehend the two extremes.”

He replied, “This is owing to the abandonment of the two extremes!”

“Reverend Lord, this transcendent perfection is undifferentiated.”

He replied, “This is owing to the non-association of all things!”

20.20

“Reverend Lord, this transcendent perfection is unblemished.”

He replied, “This is owing to the transcendence of all that is achieved by śrāvakas and pratyekabuddhas!”[F.213.a]

“Reverend Lord, this transcendent perfection is non-conceptual.”

He replied, “This is owing to the non-apprehension of all concepts!”

20.21

“Reverend Lord, this transcendent perfection is immeasurable.”

He replied, “This is owing to the non-apprehension of the dimensions of all things!”

“Reverend Lord, this transcendent perfection is unattached.”

He replied, “This is owing to the absence of attachment with regard to all things!”340

20.22

“Reverend Lord, this transcendent perfection is impermanent.”

He replied, “This is owing to the non-disintegration of all things!”

“Reverend Lord, this transcendent perfection is imbued with suffering.”

He replied, “This is owing to indefatigability with respect to all things!”

20.23

“Reverend Lord, this transcendent perfection is not a self.”

He replied, “This is owing to non-fixation upon all things!”

“Reverend Lord, this transcendent perfection is emptiness.”

He replied, “This is owing to the non-apprehension of all things!”341

20.24

“Reverend Lord, this transcendent perfection is without defining characteristics.”

He replied, “This is owing to the absence of distinguishing counterparts with respect to all things!”342

“Reverend Lord, this transcendent perfection is the emptiness of internal phenomena.”

He replied, “This is owing to the non-apprehension of internal phenomena!”

20.25

“Reverend Lord, this transcendent perfection is the emptiness of external phenomena.”

He replied, “This is owing to the non-apprehension of external phenomena!”

“Reverend Lord, this transcendent perfection is the emptiness of external and internal phenomena.”

He replied, “This is owing to the non-apprehension of external and internal phenomena!”

20.26

“Reverend Lord, this transcendent perfection is the emptiness of emptiness.”

He replied, “This is owing to the non-apprehension of the emptiness of emptiness!”[F.213.b]

“Reverend Lord, this transcendent perfection is the emptiness of great extent.”

He replied, “This is owing to the non-apprehension of all things!”343

20.27

“Reverend Lord, this transcendent perfection is the emptiness of ultimate reality.”

He replied, “This is owing to the non-apprehension of the emptiness of ultimate reality!”

“Reverend Lord, this transcendent perfection is the emptiness of conditioned phenomena.”

He replied, “This is owing to the non-apprehension of the emptiness of conditioned phenomena!”

20.28

“Reverend Lord, this transcendent perfection is the emptiness of unconditioned phenomena.”

He replied, “This is owing to the non-apprehension of the emptiness of unconditioned phenomena!”

“Reverend Lord, this transcendent perfection is the emptiness of the unlimited.”

He replied, “This is owing to the non-apprehension of the emptiness of the unlimited!”

20.29

“Reverend Lord, this transcendent perfection is the emptiness of that which has neither beginning nor end.”

He replied, “This is owing to the non-apprehension of the emptiness of that which has neither beginning nor end!”

“Reverend Lord, this transcendent perfection is the emptiness of non-dispersal.”

He replied, “This is owing to the non-apprehension of the emptiness of non-dispersal!”

20.30

“Reverend Lord, this transcendent perfection is the emptiness of inherent existence.”

He replied, “This is owing to the non-apprehension of unconditioned phenomena!”344

“Reverend Lord, this transcendent perfection is the emptiness of all things.”

He replied, “This is owing to the non-apprehension of internal and external phenomena!”

20.31

“Reverend Lord, this transcendent perfection is the emptiness of intrinsic defining characteristics.”

He replied, “This is owing to the voidness of phenomena associated with the emptiness of intrinsic defining characteristics!”

“Reverend Lord, this transcendent perfection is the emptiness of the essential nature of non-entities.”[F.214.a]

He replied, “This is owing to the non-apprehension of the emptiness of the essential nature of non-entities!” “Reverend Lord, this transcendent perfection constitutes the applications of mindfulness.”

He replied, “This is owing to the non-apprehension of the body, feelings, mind, and phenomena!”

20.32

“Reverend Lord, this transcendent perfection constitutes the correct exertions.”

He replied, “This is owing to the non-apprehension of virtuous and non-virtuous attributes!”

“Reverend Lord, this transcendent perfection constitutes the supports for miraculous ability.”

He replied, “This is owing to the non-apprehension of the four supports for miraculous ability!”

20.33

“Reverend Lord, this transcendent perfection constitutes the faculties.”

He replied, “This is owing to the non-apprehension of the five faculties!”

“Reverend Lord, this transcendent perfection constitutes the powers.”

He replied, “This is owing to the non-apprehension of the five powers!”

“Reverend Lord, this transcendent perfection constitutes the branches of enlightenment.”

He replied, “This is owing to the non-apprehension of the seven branches of enlightenment!”

“Reverend Lord, this transcendent perfection constitutes the noble path.”

He replied, “This is owing to the non-apprehension of the noble eightfold path!”

20.34

“Reverend Lord, this transcendent perfection is empty.”

He replied, “This is owing to the non-apprehension of the aspects of emptiness and the aspect of voidness!”345

“Reverend Lord, this transcendent perfection is signless.”

He replied, “This is owing to the non-apprehension of the aspects of calmness!”346

20.35

“Reverend Lord, this transcendent perfection is aspirationless.”

He replied, “This is owing to the non-apprehension of aspirations!”

“Reverend Lord, this transcendent perfection constitutes the aspects of liberation.”

He replied, [F.214.b] “This is owing to the non-apprehension of the eight aspects of liberation!”

20.36

“Reverend Lord, this transcendent perfection constitutes the steps of meditative absorption.”

He replied, “This is owing to the non-apprehension of the nine serial steps of meditative absorption!”

“Reverend Lord, this transcendent perfection is generosity.”

He replied, “This is owing to the non-apprehension of miserliness!”

20.37

“Reverend Lord, this transcendent perfection is ethical discipline.”

He replied, “This is owing to the non-apprehension of degenerate morality!”

“Reverend Lord, this transcendent perfection is tolerance.”

He replied, “This is owing to the non-apprehension of malice and tolerance!”347

20.38

“Reverend Lord, this transcendent perfection is perseverance.”

He replied, “This is owing to the non-apprehension of indolence!”

“Reverend Lord, this transcendent perfection is meditative concentration.”

He replied, “This is owing to the non-apprehension of distraction!”

20.39

“Reverend Lord, this transcendent perfection is wisdom.”

He replied, “This is owing to the non-apprehension of stupidity!”

“Reverend Lord, this transcendent perfection constitutes the ten powers.”

He replied, “This is owing to their uncrushability by all things!”348

20.40

“Reverend Lord, this transcendent perfection constitutes the four assurances.”

He replied, “This is owing to their uncrushability by all things and owing to their undauntedness concerning the understanding of the aspects of the path!349

“Reverend Lord, this transcendent perfection constitutes the four kinds of exact knowledge.”

He replied, “This is owing to the absence of attachment and absence of obstruction with respect to all knowledge!”

20.41

“Reverend Lord, this transcendent perfection constitutes great compassion.”

He replied, “This is owing to the non-abandonment of all sentient beings!”[F.215.a]

“Reverend Lord, this transcendent perfection constitutes the eighteen distinct qualities of the buddhas.”

He replied, “This is owing to its transcending of all the doctrines of the śrāvakas and pratyekabuddhas!”

20.42

“Reverend Lord, this transcendent perfection is the [nature of the] tathāgata.”

He replied, “This is owing to the reality divulged as such in all languages!”350

“Reverend Lord, this transcendent perfection is naturally arisen.”

He replied, “This is owing to the sway that it holds over all things!”

20.43

“Reverend Lord, this transcendent perfection is the genuinely perfect buddha.”

He replied, “This is owing to the attainment of manifestly perfect buddhahood with respect to all things, in all their finest aspects!”351

20.44

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form, within this world system of the great trichiliocosm, as many as they are, scattered divine flowers, incense, joss sticks, nectar,352 and black agar wood powders. Approaching the Blessed One, 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, the gods inhabiting the world system of desire and the world system of form asked the Blessed One, “With regard to this profound transcendent perfection of wisdom which the Reverend Lord is explaining, what, O Lord, are the defining characteristics of this profound transcendent perfection of wisdom?”

20.45

The Blessed One replied to those gods as follows: “Gods, this profound transcendent perfection of wisdom has the defining characteristic of emptiness. Gods, this profound transcendent perfection of wisdom has the defining characteristic of signlessness, and the defining characteristic of aspirationlessness. [F.215.b] Similarly, O gods, this profound transcendent perfection of wisdom has the defining characteristic of non-conditioning, the defining characteristic of non-arising, the defining characteristic of non-cessation, the defining characteristic of non-defilement, the defining characteristic of non-purification, and the defining characteristic of non-entity. Gods, although this profound transcendent perfection of wisdom has such defining characteristics, for the sake of the world the tathāgatas have named, symbolized, designated, and expressed it in conventional terms, but, O gods, that is not the case in ultimate reality. It cannot be disturbed by the world with its gods, humans, and antigods. If you ask why, it is because the world with its gods, humans, and antigods is also endowed with those very same defining characteristics.

20.46

“Similarly, O gods, defining characteristics are not perceived by means of defining characteristics. Nor is the absence of defining characteristics perceived by means of defining characteristics, nor are defining characteristics perceived by means of the absence of defining characteristics, nor even is the absence of defining characteristics perceived by means of the absence of defining characteristics. Therefore, O gods, as far as defining characteristics, the absence of defining characteristics, the defining characteristics of defining characteristics, and their combinations are concerned, it is impossible for any of them to know and for any of them to be known.

20.47

“Gods, these defining characteristics have not been conditioned by physical forms. They have not been conditioned by feelings, perceptions, and formative predispositions; nor have they been conditioned by consciousness. They have not been conditioned by internal emptiness. They have not been conditioned by external emptiness, nor have they been conditioned by external and internal emptiness, and, in the same vein, they have not been conditioned by the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. They have not been conditioned by [the attributes and attainments], extending from the applications of mindfulness, and so on, up to and including omniscience. [F.216.a] Gods, these defining characteristics are neither human nor non-human; they neither have contamination nor are the without contamination; they are neither mundane nor are they supramundane; and they are neither conditioned nor are they unconditioned.

20.48

“Furthermore, O gods, do you think that if someone were to say that such and such is the defining characteristic of space, they would be speaking correctly?”

“O Lord, they would be incorrect in stating that [such and such] is the defining characteristic of space. If one were to ask why, Reverend Lord, it is because space is unconditioned. Therefore, it is not endowed with any defining characteristic whatsoever; nor is it thus endowed, because it is non-existent and non-apprehensible.”

20.49

The Blessed One then addressed those gods inhabiting the world system of desire and those inhabiting the world system of form as follows: “Gods, whether the tathāgatas have appeared or whether the tathāgatas have not appeared [in the world], the expanse that is the defining characteristic of reality is itself established. The tathāgatas are called tathāgatas because they have genuinely attained manifestly perfect buddhahood.”

20.50

The gods then said to the Blessed One, “Reverend Lord! Because they have attained manifestly perfect buddhahood with regard to those defining characteristics, the tathāgatas engage in the perception of gnosis which is unobstructed with respect to phenomena. It is due to having been established in these defining characteristics that the tathāgatas have attained manifestly perfect buddhahood with regard to this profound transcendent perfection of wisdom, whose defining characteristics transcend all attachments. These defining characteristics through which the tathāgatas have attained manifestly perfect buddhahood are profound. [F.216.b]

20.51

“Reverend Lord, how wonderful is this profound transcendent perfection of wisdom within the perceptual range of the Tathāgata, Arhat, Genuinely Perfect Buddha‍—the Tathāgata who became a bodhisattva in former lives by engaging therein, and acquired the five extrasensory powers of the bodhisattvas, and who then, in this very lifetime, attained manifestly perfect buddhahood with respect to omniscience, and, having attained manifestly perfect buddhahood with respect to omniscience, comprehended all these defining characteristics. He comprehends the defining characteristics of all things. He comprehends the defining characteristics of physical forms, feelings, perceptions, formative predispositions, and consciousness. Similarly, he comprehends the defining characteristics of the transcendent perfection of generosity. He comprehends the defining characteristics of the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. He comprehends the defining characteristics [of the attributes and attainments], up to and including omniscience.”

20.52

The Blessed One then addressed the gods inhabiting the world system of desire and those inhabiting the world system of form: “Gods, the defining characteristic of physical forms is that they are capable of assuming material form, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristic. Similarly, feelings have the defining characteristic of emotional experience, perceptions have the defining characteristics of comprehensibility, formative predispositions have the defining characteristic of conditioning, and consciousness has the defining characteristic of particularizing intrinsic awareness, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics.

20.53

20.54

20.55

Then the Blessed One addressed the venerable Subhūti as follows: “Subhūti! The transcendent perfection of wisdom gives rise to the tathāgatas, arhats, genuinely perfect buddhas, and it instructs them. Therefore, the tathāgatas are established, intimately dependent on this transcendent perfection of wisdom. As such, they honor, venerate, respect, and make offerings to the doctrines of the transcendent perfection of wisdom. So it is, Subhūti, that the tathāgatas honor, venerate, respect, and make offerings to this very sacred doctrine of the transcendent perfection of wisdom. If you ask why, Subhūti, it is because the tathāgatas, arhats, genuinely perfect buddhas originate from this transcendent perfection of wisdom, and because the tathāgatas are grateful and thankful for this transcendent perfection of wisdom. Subhūti, rightly would one speak if one were to say correctly that the tathāgatas are grateful and thankful. Subhūti, if you ask how the tathāgatas are grateful and thankful, it is, Subhūti, because the tathāgatas continuously [F.218.a] honor, venerate, respect, and make offerings to, and similarly favor and pursue, the vehicle and the path‍—that is to say, the vehicle through which they have reached [the level of] a tathāgata, and the path by which they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. In this sense, Subhūti, it should be recognized that the tathāgatas are grateful and thankful.

20.56

“Moreover, Subhūti, the tathāgatas have attained manifestly perfect buddhahood knowing that the sacred doctrines are uncreated because there is no agent. Similarly, they have attained manifestly perfect buddhahood knowing that all things are uncreated because they have no corporeality. Subhūti, the tathāgatas are indeed grateful and thankful because this manifestly perfect buddhahood is attained dependent on the profound transcendent perfection of wisdom.

20.57

“Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom‍—not on nature or symbolic conventions‍—that the tathāgatas, arhats, genuinely perfect buddhas are brought to understand that all things are uncreated. It is for these reasons, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].”

20.58

The venerable Subhūti then asked the Blessed One, “Reverend Lord! Since the Tathāgata has said that all things are unknowable and invisible, how then does the transcendent perfection of wisdom give rise to the tathāgatas, and instruct the worlds [of sentient beings]?”

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, it is so! It is just as you have spoken. All things are unknowable and invisible. If you ask, Subhūti, how all things are unknowable and invisible, all things, Subhūti, [F.218.b] are unsupported and uncontained. For this reason, Subhūti, all things are unknowable and invisible, and accordingly, Subhūti, the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. Furthermore, it is instructive because physical forms are unseen. Similarly, it is instructive because feelings, perceptions, formative predispositions, and consciousness are unseen. In the same vein, it is instructive because [all attributes and attainments], up to and including omniscience, are unseen. So it is, Subhūti, that the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].”

20.59

“Reverend Lord, how is this transcendent perfection of wisdom instructive because physical forms are unseen? Similarly, how is this transcendent perfection of wisdom instructive because feelings, perceptions, formative predispositions, and consciousness are unseen? In the same vein as before, how is this transcendent perfection of wisdom instructive because [all attributes and attainments], up to and including omniscience, are unseen?”

The Blessed One replied, “Subhūti, this transcendent perfection of wisdom is instructive because physical forms are unseen when there is no consciousness arising that apprehends physical forms. Similarly, this transcendent perfection of wisdom is instructive because consciousness [and the other aggregates] are unseen when there is no consciousness arising that apprehends feelings, that apprehends perceptions, that apprehends formative predispositions, and that apprehends consciousness. Likewise, in the same vein, [F.219.a] this transcendent perfection of wisdom is instructive because [all attributes and attainments], up to and including omniscience, are unseen when there is no consciousness arising that apprehends omniscience, and so forth. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.60

“Moreover, Subhūti, this transcendent perfection of wisdom indicates to these worlds that the five psycho-physical aggregates are empty. Similarly, it indicates to these worlds that the twelve sense fields and the eighteen sensory elements are empty. Similarly, it indicates to these worlds that the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions are empty. Similarly, it indicates to these worlds that the twelve links of dependent origination and the false view about perishable composites, which are the basis of the sixty-two false views, are empty. Similarly, it indicates to these worlds that [the transcendent perfections], from the transcendent perfection of generosity up to and including the transcendent perfection of wisdom, are empty. Similarly, it indicates to these worlds that internal emptiness is empty, and in the same vein, it indicates that the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities, are empty. Similarly, it indicates to these worlds that the four applications of mindfulness are empty. Similarly, in the same vein as before, it indicates to these worlds that [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty. It indicates to these worlds that omniscience is empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.61

“Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom that tathāgatas, arhats, genuinely perfect buddhas [F.219.b] reveal to the worlds that the five psycho-physical aggregates are empty; that they comprehend, know, and cognize the worlds also to be empty; and that they indicate as much to [the sentient beings inhabiting] these worlds. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.62

“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is empty. If you ask what world it reveals to be empty, it reveals the world comprising the five psycho-physical aggregates to be empty. Similarly, it reveals the world comprising the twelve sense fields to be empty. Similarly, it reveals the world comprising the eighteen sensory elements to be empty. In the same vein as before, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.63

“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is inconceivable. If you ask what world it reveals to be inconceivable, it reveals the world comprising the five psycho-physical aggregates, the twelve sense fields, and the eighteen sensory elements to be inconceivable. In the same vein, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be inconceivable. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.64

“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is calm and empty of inherent existence. [F.220.a] If you ask what world it reveals to be calm, empty, and so forth, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be calm, and similarly, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be empty of inherent existence. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].

20.65

“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas the mundane perception that this world is without mundane perception and that other worlds are also without mundane perception. If you ask why, Subhūti, it is because there are no phenomena through which perception could occur, either in this world or in other worlds.”

20.66

The venerable Subhūti then said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Reverend Lord! This transcendent perfection of wisdom is established by means of inconceivable deeds and innumerable deeds.”

The Blessed One replied, “It is so, Subhūti! It is just as you have spoken. This transcendent perfection of wisdom is established by means of great deeds. Similarly, this transcendent perfection of wisdom is established by means of inconceivable deeds, unappraisable deeds, and deeds that are equal to the unequaled.

20.67

“Subhūti, [F.220.b] if you ask how this transcendent perfection of wisdom is established by means of great deeds, by means of deeds that are equal to the unequaled, and so forth, this denotes the great deeds of the tathāgatas, arhats, genuinely perfect buddhas. That is to say, this transcendent perfection of wisdom is established for the purpose of granting refuge to and not forsaking all sentient beings.

20.68

“Subhūti, if you ask how this transcendent perfection of wisdom is established by means of inconceivable deeds, Subhūti, inconceivability denotes genuinely perfect buddhahood, the nature of the tathāgata, self-origination, and omniscience. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the inconceivable deeds of the tathāgatas, arhats, genuinely perfect buddhas.

20.69

“Subhūti, if you ask how this transcendent perfection of wisdom is established by means of unappraisable deeds, Subhūti, there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who can conceive of or estimate genuinely perfect buddhahood, the nature of the tathāgata, self-origination, or omniscience. This is the power of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the unappraisable deeds of the tathāgatas, arhats, genuinely perfect buddhas.

20.70

“Subhūti, if you ask how the transcendent perfection of wisdom is established by means of innumerable deeds, Subhūti, innumerable denotes genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, [F.221.a] and omniscience. Subhūti, since there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who are equal to the tathāgatas, arhats, genuinely perfect buddhas, how could any surpass them! Only the tathāgatas, arhats, genuinely perfect buddhas can analyze these [attributes] by means of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the innumerable deeds of the tathāgatas, arhats, genuinely perfect buddhas, and by means of their deeds which are equal to the unequaled, and so forth.”

20.71

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! Are genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience inconceivable, unappraisable, innumerable, and equal to the unequaled?”

The Blessed One replied, “It is so, Subhūti. It is just as you have said. Subhūti, that which is inconceivable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is unappraisable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is innumerable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is equal to the unequaled [F.221.b] is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience.

20.72

“Similarly, Subhūti, physical forms are also inconceivable, unappraisable, innumerable, and equal to the unequaled. Likewise, feelings, perceptions, formative predispositions, and consciousness, too, are inconceivable, unappraisable, innumerable, and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are inconceivable, [unappraisable, innumerable,] and equal to the unequaled.

20.73

“Subhūti, all things are indeed inconceivable, equal to the unequaled, and so forth, and in that regard, mind and mental states are non-existent and non-apprehensible. Subhūti, physical forms, too, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled.”

20.74

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How are physical forms non-existent,360 being inconceivable, unappraisable, innumerable, and equal to the unequaled? Similarly, why are feelings, perceptions, formative predispositions, and consciousness non-existent, being inconceivable, unappraisable, innumerable, and equal to the unequaled? [F.222.a] In the same vein, why are [all attributes and attainments], up to and including omniscience, non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled?”

The Blessed One replied, “Subhūti, physical forms are indeed without limit. Therefore physical forms are non-existent, while being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are also without limits. Therefore, consciousness [and the other aggregates] are non-existent, while being inconceivable, equal to the unequaled, and so forth. Likewise, Subhūti, [all attributes and attainments], up to and including omniscience, are also without limits. Therefore omniscience [and so forth] are non-existent, while being inconceivable, equal to the unequaled, and so forth.”

20.75

[Then the venerable Subhūti] asked [the Blessed One], “How are physical forms without limits? Similarly, how are feelings, perceptions, formative predispositions, and consciousness without limits? In the same vein, how are [all attributes and attainments], up to and including omniscience, without limits?”

The Blessed One replied, “Subhūti, physical forms are inconceivable, equal to the unequaled, and so forth. Therefore physical forms are without limits. Similarly, Subhūti, in the same vein as before, [all attributes and attainments], up to and including omniscience, are inconceivable, equal to the unequaled, and so forth. Therefore omniscience [and the rest] are without limits.

20.76

“Subhūti, do you think that physical forms are apprehensible with respect to that which is inconceivable, equal to the unequaled, and so forth? Or, in the same vein, do you think that [all attributes and attainments], up to and including omniscience, are apprehensible?”

“No, Reverend Lord!”[F.222.b]

20.77

“Subhūti, it is for these reasons that all things are inconceivable, equal to the unequaled, and so forth. Subhūti, all these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, unappraisable, innumerable, and equal to the unequaled. Therefore the attributes of the tathāgatas are inconceivable and free from concepts, unappraisable and free from appraisals, and equal to the unequaled and free from parity with the unequaled. Subhūti, that which is unthinkable is designated as unthinkable. That which is unappraisable is designated as unappraisable. That which is innumerable is designated as innumerable. Subhūti, it is for these reasons, too, that the attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, equal to the unequaled, and so forth. For example, Subhūti, just as space is inconceivable and equal to the unequaled, in the same way, Subhūti, the attributes of the tathāgatas are inconceivable and equal to the unequaled. Indeed they cannot be conceived, appraised, or quantified by the world with its gods, humans, and antigods. Similarly, the attributes which the tathāgatas possess are innumerable.”

20.78

While [the Blessed One] was delivering this chapter concerning the attributes of the tathāgatas which are inconceivable, unappraisable, innumerable, and equal to the unequaled, the minds of five hundred fully ordained monks were liberated from contaminants, and freed from grasping, [which is the immediate cause of rebirth]. The minds of two hundred fully ordained nuns were liberated from contaminants, and freed from grasping. Six hundred laymen [F.223.a] and three hundred laywomen developed the unobscured and immaculate eye of the sacred doctrine. Two thousand bodhisattvas came to accept that phenomena are non-arising, and they all received prophetic declarations [concerning their future enlightenment] within this Auspicious Eon.

20.79

This completes the twentieth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Enlightened Attributes.”361

21.

Chapter 21

Early Indications

21.1

Then the venerable Subhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound. Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Accordingly, Reverend Lord, this transcendent perfection of wisdom is established by means of unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled.”

23.

Chapter 23

Non-acceptance and Non-rejection

23.1

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “Reverend Lord! This profound transcendent perfection of wisdom is hard to realize, it cannot be scrutinized, it is not within the range of sophistry, and it may be known by the wise and by those who are skilled in investigating subtle quiescence. Reverend Lord, the enlightenment of the lord buddhas revealed in this profound transcendent perfection of wisdom is incompatible with all mundane [phenomena].

24.

Chapter 24

Initial Engagement

24.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! In what should great bodhisattva beings who seek emancipation in unsurpassed, genuinely perfect enlightenment abide?”

The Blessed One replied to the venerable Subhūti, “Great bodhisattva beings who wish to attain emancipation in unsurpassed, genuinely perfect enlightenment should abide in a state of equanimity with respect to all sentient beings. They should cultivate a state of equanimity with respect to all sentient beings, and having established this even-mindedness, they should offer benedictions and greetings to all sentient beings with a benevolent attitude. They should cultivate loving kindness with respect to all sentient beings. They should minimize pride with respect to all sentient beings. They should cultivate the notion that they are teaching all sentient beings. They should offer benedictions and greetings to all sentient beings with sweet and gentle words. They should cultivate an attitude that is free from enmity with respect to all sentient beings. They should cultivate an attitude that is free from harming with respect to all sentient beings. They should cultivate an attitude that regards all sentient beings as their parents, brothers, and sisters. They should cultivate an attitude that regards all sentient beings as their friends, peers, and kinsmen. They should offer benedictions and greetings with an attitude that regards all sentient beings as their parents, brothers, sisters, friends, peers, and kinsmen. They should also abstain from killing living creatures and they should encourage others to adhere to the genuine path by abstaining from killing living creatures. They should always praise abstention from the killing of living creatures. They should praise and rejoice in others who abstain from the killing of living creatures. [F.263.b] In the same vein as before, they themselves should abstain from wrong views, and so forth, and they should encourage others also to adhere to the genuine path by abstaining from wrong views. They should praise abstention from wrong views and they should praise and rejoice in others who abstain from wrong views. It is in this way, Subhūti, that great bodhisattva beings who seek to attain emancipation in unsurpassed, genuinely perfect enlightenment should maintain these doctrines, and do so without apprehending anything.

26.

Chapter 26

Rejoicing

26.1

Then Śakra, mighty lord of the gods, thought, “If great bodhisattva beings surpass sentient beings while just practicing this profound transcendent perfection of wisdom, [F.287.b] what need one say when they have attained manifestly perfect buddhahood, the genuinely perfect enlightenment! If even those sentient beings whose minds are just introduced to omniscience find wealth, and if even those sentient beings sustain themselves through noble livelihoods, what need one say about those who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment! Those sentient beings who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment, and even those who have not yet done so, are to be envied when they always listen to this profound transcendent perfection of wisdom.”

27.

Chapter 27

Full Attainment

27.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of ethical discipline?”399

The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, acquisitiveness does not arise. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward omniscience, and they serve all sentient beings with physical acts of loving kindness. Similarly, they serve them with verbal acts of loving kindness, and with mental acts of loving kindness. At that time, great bodhisattva beings acquire the transcendent perfection of ethical discipline.”

30.

Chapter 30

Inherent Existence

30.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom observe and study production and disintegration with respect to the five psycho-physical aggregates, while training in these three gateways to liberation?”

30.2

The Blessed One replied, “Subhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms‍—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,423 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.

31.

Chapter 31

Irreversibility

31.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! Are great bodhisattva beings, who properly realize the defining characteristics of phenomena in this way, irreversible?”428

“Yes, they are, Subhūti!”

31.2

“Reverend Lord! What are the attributes of the irreversible great bodhisattva beings? What are their indications? What are their signs? How should we properly understand the irreversible great bodhisattva beings?”

32.

Chapter 32

The Attainment of Manifest Enlightenment

32.1

Then the venerable Subhūti asked the Blessed One, “Reverend Lord! If irreversible great bodhisattva beings are endowed with such enlightened attributes, what are the aspects of the path on which they abide and through which they then swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? What is the enlightenment of the lord buddhas?”436

33.

Chapter 33

The Conclusion

33.1

Then the venerable Ānanda asked the Blessed One, “Reverend Lord! Are there not some among the classes of sentient beings who do not develop faith in this exegesis of the profound transcendent perfection of wisdom, who are not motivated by joy, confidence, and higher aspiration, who do not make offerings to the assembly with body and mind, who even depart from this assembly, and, in addition, who have abandoned it and are abandoning it?”449

Colophon

c.1

This translation was edited and redacted by the Indian preceptors Jinamitra and Prajñāvarman, along with the editor-in-chief and translator Bandé Yeshé Dé.

ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]

“Whatever events arise from a cause, the Tathāgata has told the cause thereof, and the great virtuous ascetic has also taught their cessation.”

ab.

Abbreviations

ARIRIAB	Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University.
ISMEO	Rome: Istituto Italiano per il Medio ed Estremo Orient
KPD	bka’ ’gyur dpe bsdur ma [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009.
LTWA	Library of Tibetan Works and Archives, Dharamsala, H.P., India
SOR	Serie Orientale Roma
TOK	’jam mgon kong sprul, The Treasury of Knowledge. English translations of shes bya kun khyab mdzod by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK, Ithaca, NY: Snow Lion, 1995 to 2012); mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1–2).
TPD	bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008.

Notes

n.1

On the distinctions between the three promulgations, see Jamgon Kongtrul’s concise explanation in TOK Book 5, pp. 145–156. The three essenceless natures, comprising the imaginary, dependent, and consummate natures, which are not discussed in the present sūtra, are analyzed in Asaṅga’s Yogacārabhūmi, F.162. See also Jamgon Kongtrul’s presentation from the Indo-Tibetan perspective in TOK, Book 6, Pt. 2, pp. 563–574.

n.2

See glossary entry “wisdom” regarding the translation of prajñā (shes rab) as “wisdom.”

n.3

See 32.59.

n.4

The setting of the mind on enlightenment (bodhicittotpāda, byang chub sems bskyed pa) for the sake of all sentient beings, which marks the onset of the bodhisattva path and culminates in the actual attainment of buddhahood, distinguishes the compassionate bodhisattva path from that of the śrāvakas and pratyekabuddhas who are both preoccupied with their own emancipation from cyclic existence. See Dayal (1932): 50–79, Williams (1989): 197–204, and Padmakara Translation Group (1994): 218–234. The śrāvakas are pious attendants who listen to the teachings that the buddhas taught by word of mouth, and place great emphasis on destroying the mistaken belief in personal identity by overcoming all afflicted mental states. In the course of determining their own emancipation from cyclic existence, they may achieve in succession the fruit of entering the stream to nirvāṇa, the fruit of being tied to only one more rebirth, the fruit of being no longer subject to rebirth, and the fruit of arhatship. By contrast, the pratyekabuddhas are hermit buddhas who pursue their path to individual enlightenment in solitude or in small groups, without relying on a teacher and without communicating their understanding to others. Following a natural predisposition for meditation through which they comprehend the twelve links of dependent origination in forward and reverse order, they are said to surpass the śrāvakas in the sense that they realize the emptiness of external phenomena, composed of atomic particles, in addition to realising the emptiness of personal identity. However, unlike bodhisattvas, they fail to realize that the internal phenomena of consciousness are also without inherent existence. Only the bodhisattvas resolve to attain manifestly perfect buddhahood or omniscience, in order to benefit all sentient beings.

n.5

The sūtras themselves frequently allude to proponents of the Vinaya and to upholders of the lesser vehicles (śrāvakas and pratyekabuddhas) who would have balked at their unrelenting deconstruction of phenomena and buddha attributes, and sought to oppose them. See, for example, 33.13.

n.6

References to the veneration and importance of the written word, embodied in these sūtras which are said to have primacy over all the twelve branches of scripture, may be found below. See 17.1, 21.2–21.3, and 33.69.

n.7

This evidence is presented in Falk (2011): 13–23, and in Falk and Karashima (2012): 19–61. Earlier significant contributions to research on birch-bark Kharoṣṭhī manuscripts include Saloman (2000), Nasim Khan, M. and M. Sohail Khan, 2004 (2006): 9–15, and Strauch (2007–08).

n.8

See glossary entry “Pāli Canon.”

n.19

In this text, we have opted to translate the epithet bhagavat (bcom ldan ’das) as “the Blessed One” when it stands alone in the narrative, and as “Lord” when found in the terms “Reverend Lord” (bhadantabhagavat, btsun pa bcom ldan ’das) and “Lord Buddha” (bhagavanbuddha, sangs rgyas bcom ldan ’das).

n.20

A clear interpretation of the corresponding introductory paragraph in The Transcendent Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā) can be found in Haribhadra’s Mirror Commentary on the Ornament of Clear Realization (Abhisamayālaṃkārālokā). See Sparham (2006): I, 171–181.

n.54

For various interpretations of this term, see Dayal (1932): 324, note 64.

n.55

The listing of the ten powers of the tathāgatas is analyzed in Konow (1941), pp. 37–39, with reconstructed Sanskrit on pp. 105–106. The full explanation of these powers derives from the passage at 2.257–2.386 in The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147, also known as The Sūtra of Dhāraṇīśvararāja, Dhāraṇīśvararājasūtra), in which the ten powers are described as the first ten of thirty-two actions of a tathāgata. Cf. also Dayal (1932): 20; and Sparham (2012 IV): 80.

n.151

This passage occurs in Dutt (1934): 99; also Conze (1975): 90, where the interlocutor is Subhūti rather than Śāradvatīputra.

n.172

Cf. Dutt (1934): 119, and also Conze (1975): 95 and Sparham (2006 I): 56, where the ensuing dialogue takes place between Subhūti and Śāradvatīputra.

n.177

Cf. Dutt (1934): 175: also Conze (1975): 128; where this comment is attributed to Pūrṇa.

n.291

See glossary entry “Pure Abodes.”

n.305

See Kimura II–III: 143.

n.306

The twelve aspects pertain to the four noble truths‍—suffering, the origin of suffering, the cessation of suffering and the path that lead to the cessation of suffering. The twelve aspects are specifically identified as follows: suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path leading to the cessation of suffering is this, it can be cultivated, and it has been cultivated. The three times at which the wheel of the sacred doctrine is turned denote the past, present, and future.

n.313

The phrase “genuinely and methodically” renders don dang tshul las or arthataś ca nayataś ca, as found in Kimura II–III: 149.

n.330

This marks the start of the fourth section of the sūtra, concerning the training in clear realization of all the aforementioned phenomena, meditative experiences, and attributes. While the Tibetan text reads mtha’ yas pa (“infinite”), Kimura IV: 1 reads asat (“non-existent”). Cf. Conze (1975): 312.

n.331

The Tibetan text reads gtan zad cing byang ba’i phyir (“…owing to perpetual exhaustion and refinement.”). Kimura IV: 2 has atyanta kṣayakṣīnatāṃ upādāya, which Conze (1975): 312 renders as “because all dharmas are extinguished in absolute extinction.”

n.332

Kimura IV: 2 reads cyuty upapattyanupalabdhitāṃ upādāya, and our Tibetan text has ’chi ’pho ba dmigs su med pa’i phyir.

n.333

The Tibetan reads chu ’bab pa. Kimura IV: 2 has udakaskandha, which Conze (1975): 313 renders as “mass of water.”

n.334

Kimura IV: 2 reads: nimitta (“mental images”). Cf. Conze (1975): 313: “sign.” In contrast, our text reads dngos po med pa (“non-entities”).

n.335

The Tibetan reads: gos pa (“contaminants”, “stains”). However, Kimura IV: 2 reads ākāśa (Conze (1975): 313: “space”).

n.336

The Tibetan text reads phyin ci log par rtogs pa’i phyir (“owing to incontrovertible realization”), whereas Kimura IV: 3 has virāgānupalabdhitāṃ upādāya (“owing to the non-apprehension of dispassion”). Conze (1975): 313 suggests “because its dispassion cannot be apprehended.”

n.337

The Tibetan reads kun nas ldang ba ma mchis pa (“without obsession”), whereas Kimura IV: 3 has: asthāna (Conze (1975): 313: “which takes its stand nowehere”), rather than the expected paryupasthāna.

n.338

The Tibetan reads mtshan ma dmigs su med pa (“non-apprehension of mental images”), in contrast to Kimura IV: 3, which reads: avitathatā’bhisaṃbhodhitāṃ upādāya (Conze (1975): 313: “because the non-falseness is not fully understood”).

n.339

The Tibetan reads spang du ma mchis pa (“not to be forsaken”), whereas Kimura IV: 3 reads: apramāṇa (Conze (1975): 314: “unlimited”).

n.340

The Tibetan reads chags pa med pa nyid kyi phyir (“owing to the absence of attachment”), whereas Kimura IV: 4 has ākāśasvabhāvasamatāṃ upādāya (Conze (1975): 314: “because [all dharmas] in their own-being are the same as space”).

n.341

Here the Tibetan reads dmigs su med pa nyid kyi phyir (“owing to the non-apprehension of all things”), whereas Kimura IV: 4 has sarvaniḥphalārthatāṃ upādāya (Conze (1975): 314: “because it brings forth no fruits”).

n.342

The Tibetan reads ldog pa med pa nyid kyi phyir (“owing to the absence of distinguishing counterparts”), whereas Kimura IV: 4 has ānimittatāṃ upādāya (Conze (1975): 314: “because [all dharmas] are signless”).

n.343

Here, the Tibetan reads chos thams cad dmigs su med pa nyid kyi phyir (“owing to the non-apprehension of all things”), whereas Kimura IV: 4 has mahāśūnyatā’nupalabdhitāṃ upādāya (“owing to the non-apprehension of great emptiness”).

n.344

The Tibetan reads ’dus ma byas kyi chos dmigs su med pa’i phyir (“owing to the non-apprehension of unconditioned phenomena”), whereas Kimura IV: 5 has prakṛtiśūnyatā’nupalabdhitāṃ upādāya (“owing to the non-apprehension of the emptiness of inherent existence”).

n.345

The Tibetan reads stong pa’i rnam pa dang dben pa’i rnam pa dmigs su med pa’i phyir (“owing to the non-apprehension of the aspects of emptiness and the aspect of voidness”), whereas Kimura IV: 6 has dṛṣṭikṛtānupalabdhitāṃ upādāya (Conze (1975): 316: “because no false views are apprehended”).

n.346

The Tibetan reads zhi ba’i rnam pa dmigs su med pa’i phyir (“owing to the non-apprehension of the aspects of calmness”), whereas Kimura IV: 6 has vitarkānupalabdhitāṃ upādāya (Conze (1975): 316: “because no discoursings are apprehended”).

n.347

The Tibetan reads gnod sems dang bzod pa dmigs su med pa’i phyir (“owing to the non-apprehension of malice and tolerance”), whereas Kimura IV: 7 has vyāpādānupalabdhitāṃ upādāya (Conze (1975): 316: “because no ill will is apprehended”).

n.348

The Tibetan reads chos thams cad kyis mi brdzi ba’i phyir (“owing to their uncrushability by all things”), whereas Kimura IV: 7 has sarvadharmānupalabdhitāṃ upādāya, which Conze (1975): 316 renders as “on account of the nonapprehension of all dharmas.”

n.349

Here the Tibetan reads chos thams cad kyis brdzi ba med pa’i phyir dang lam gyi rnam pa shes pa de la zhum pa med pa nyid kyi phyir (“owing to their uncrushability by all things and owing to their undauntedness with respect to the understanding of the aspects of the path”). Kimura IV: 7 has only the second phrase: mārgajñatā’ navalīnatām upādāya (also Conze (1975): 316 “on account of the uncowedness in the knowledge of all the modes of the path”).

n.350

The Tibetan reads skad thams cad du de bzhin du gsung ba’i chos nyid yin pa’i phyir (“owing to the reality divulged as such in all languages”), whereas Kimura IV: 8 has sarvabuddhabhāṣitatathtām upādāya, rendered in Conze (1975): 317, as “on account of the suchness that is taught by all the buddhas.”

n.351

Cf. Kimura IV: 8: sarvadharmasarvākārabhisaṃbodhanatām upādāya; also Conze (1975): 317.

n.352

Apte (1965): 621 also suggests the possible readings of “camphor” and “cream” for pīyuṣa.

n.353

The Tibetan reads rnam par grol ba (“emancipation”), whereas Kimura IV: 69 reads vivikta, rendered in Conze (1975): 353: as “detachment.”

n.354

The Tibetan reads ’dzin pa med pa (“non-grasping”), whereas Kimura IV: 69 has śānta (“quiescence”).

n.355

Kimura IV: 69 reads vimoca (“emancipation”); also Conze (1975): 353.

n.356

Kimura IV: 69 reads suniścita (“well determined”); also Conze (1975): 353.

n.357

The Tibetan reads zhum pa med pa’i mtshan nyid (“undauntedness”), whereas Kimura IV: 69 has supratiṣṭhita (“well established”), which Conze (1975): 353, renders as “well established.”

n.358

Kimura IV: 69 reads asaṃhārya (“non-captivation”); also Conze (1975): 353: “something to which no one else has a claim.”

n.359

The Tibetan reads sgrib pa med pa (“unobscured”), whereas Kimura IV: 69 has pratyakṣa (“directly perceived”). Cf. Conze (1975): 353: “before the eye”.

n.360

Kimura IV: 75 reads na prajñāyate, equivalent to the Tibetan ma mchis pa lags, which may also be rendered as “are unperceived.”

The Transcendent Perfection of Wisdom in Ten Thousand Lines Enlightened Attributes

Toh 11

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The Transcendent Perfection of Wisdom in Ten Thousand Lines
Enlightened Attributes