The Transcendent Perfection of Wisdom in Ten Thousand Lines
Enlightened Attributes
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
- Jinamitra
- Prajñāvarman
- Yeshé Dé
Imprint
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)
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Table of Contents
Summary
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.
Acknowledgements
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.
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.
Text Body
The Transcendent Perfection of Wisdom in Ten Thousand Lines
Enlightened Attributes
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!”
“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!”
“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!”
“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!”
“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!”
“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!”
“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!”
“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!”
“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!”
“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
“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!”
“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
“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!”
“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
“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
“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!”
“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!”
“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!”
“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!”
“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!”
“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
“Reverend Lord, this transcendent perfection is impermanent.”
He replied, “This is owing to the non-disintegration of all things!”
He replied, “This is owing to indefatigability with respect to all things!”
“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
“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!”
“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!”
“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
“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!”
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!”
“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!”
“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!”
“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!”
“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!”
“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!”
“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
“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!”
“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!”
“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
“Reverend Lord, this transcendent perfection is perseverance.”
He replied, “This is owing to the non-apprehension of indolence!”
He replied, “This is owing to the non-apprehension of distraction!”
“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
“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!”
“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!”
“Reverend Lord, this transcendent perfection is the [nature of the] tathāgata.”
“Reverend Lord, this transcendent perfection is naturally arisen.”
He replied, “This is owing to the sway that it holds over all things!”
“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
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?”
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.
“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.
“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.
“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.”
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.”
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]
“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.”
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.
“The transcendent perfection of generosity has the defining characteristic of renunciation, [F.217.a] but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. The transcendent perfection of ethical discipline has the defining characteristic of non-involvement, the transcendent perfection of tolerance has the defining characteristic of imperturbability, the transcendent perfection of perseverance has the defining characteristic of uncrushability, the transcendent perfection of meditative concentration has the defining characteristic of undistractedness, and the transcendent perfection of wisdom has the defining characteristic of non-fixation with respect to all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics.
“The four meditative concentrations, and similarly the four immeasurable aspirations and the four formless absorptions, have the defining characteristic of non-disturbance, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics. The thirty-seven aspects of enlightenment have the defining characteristic of being conducive to emancipation, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Emptiness as a gateway to liberation has the defining characteristic of emancipation,353 signlessness as a gateway to liberation has the defining characteristic of non-grasping,354 aspirationlessness as a gateway to liberation has the defining characteristic of non-striving, equanimity has the defining characteristic of non-conditioning, the eight aspects of liberation have the defining characteristic of non-captivation,355 the ten powers of the tathāgatas have the defining characteristic of invincibility,356 the four assurances have the defining characteristic of undauntedness,357 great compassion has the defining characteristic of kindness, and the eighteen distinct qualities of the buddhas have the defining characteristic of unsurpassibility,358 but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Omniscience has the defining characteristic of being unobscured359 with respect to the definitive nature of all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. [F.217.b] So it is, O gods, that because the tathāgatas attain manifestly perfect buddhahood with respect to the absence of defining characteristics in all things, the tathāgatas are said to ‘perceive gnosis without attachment.’” [B20]
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.
“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.
“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].”
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].”
“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].
“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].
“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].
“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].
“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].
“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].
“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.”
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.
“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.
“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.
“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.
“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.”
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.
“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.
“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.”
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.”
[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.
“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]
“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.”
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.
This completes the twentieth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Enlightened Attributes.”361
Colophon
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.”
Abbreviations
ARIRIAB | Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University. |
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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. |