The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 17
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
Current version v 1.0.18 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.
The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.
Acknowledgements
The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:
Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.
We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.
Text Body
Chapter 17
Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom acquire these attributes that may be attained in this lifetime; that they bring beings to maturation, refine a buddhafield, [F.239.a] proceed from buddhafield to buddhafield to wait on the lord buddhas, and that the roots of virtue through which they seek to serve, respect, honor, and worship those lord buddhas are excellent; that their memory of the Dharmas that they hear from those lord buddhas does not weaken until they fully awaken to unsurpassed, perfect, complete enlightenment; that they acquire the excellence of family, acquire the excellence of birth, acquire the excellence of lifespan, acquire the excellence of retinue, acquire the excellence of the major marks, acquire the excellence of luminosity, acquire the excellence of the eyes, acquire the excellence of voice, acquire the excellence of meditative stability, and acquire the excellence of dhāraṇī; that through skillful means they emanate themselves in the body of a buddha, journey from world system to world system, and having gone to places where a lord buddha has not arisen and appeared, describe the attributes of the perfection of generosity, describe the attributes of the perfection of ethical discipline, describe the attributes of the perfection of tolerance, describe the attributes of the perfection of perseverance, describe the attributes of the perfection of meditative concentration, and describe [F.239.b] the attributes of the perfection of wisdom; describe the attributes of the emptiness of internal phenomena, describe the attributes of the emptiness of external phenomena, describe the attributes of the emptiness of external and internal phenomena, describe the attributes of the emptiness of emptiness, describe the attributes of the emptiness of great extent, describe the attributes of the emptiness of ultimate reality, describe the attributes of the emptiness of conditioned phenomena, describe the attributes of the emptiness of unconditioned phenomena, describe the attributes of the emptiness of the unlimited, describe the attributes of the emptiness of that which has neither beginning nor end, describe the attributes of the emptiness of nonexclusion, describe the attributes of the emptiness of inherent nature, describe the attributes of the emptiness of all phenomena, describe the attributes of the emptiness of intrinsic defining characteristics, describe the attributes of the emptiness of that which cannot be apprehended, describe the attributes of the emptiness of nonentities, describe the attributes of the emptiness of essential nature, and describe the attributes of the emptiness of an essential nature of nonentities; describe the attributes of the four meditative concentrations, describe the attributes of the four immeasurable attitudes, describe the attributes of the four formless absorptions, and describe the attributes of the five extrasensory powers; describe the attributes of the four applications of mindfulness, describe the attributes of the four correct exertions, describe the attributes of the four supports for miraculous ability, describe the attributes of the five faculties, describe the attributes of the five powers, describe the attributes of the seven branches of enlightenment, and describe the attributes of the noble eightfold path; describe the attributes of the four truths of the noble ones, describe the attributes of the eight liberations, describe the attributes of the nine serial steps of meditative absorption, [F.240.a] describe the attributes of the emptiness, signlessness, and wishlessness gateways to liberation, describe the attributes of the meditative stabilities, describe the attributes of the dhāraṇī gateways, describe the attributes of the ten powers of the tathāgatas, describe the attributes of the four fearlessnesses, describe the attributes of the four kinds of exact knowledge, describe the attributes of great loving kindness, describe the attributes of great compassion, and describe the attributes of the eighteen distinct qualities of the buddhas; and that through skillful means they teach beings the Dharma and discipline687 them in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas.”
Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that when this perfection of wisdom is acquired, all the six perfections are acquired; the emptiness of internal phenomena is acquired, the emptiness of external phenomena is acquired, the emptiness of external and internal phenomena is acquired, the emptiness of emptiness is acquired, the emptiness of great extent is acquired, the emptiness of ultimate reality is acquired, the emptiness of conditioned phenomena is acquired, the emptiness of unconditioned phenomena is acquired, the emptiness of the unlimited is acquired, the emptiness of that which has neither beginning nor end is acquired, the emptiness of nonexclusion is acquired, the emptiness of inherent nature is [F.240.b] acquired, the emptiness of all phenomena is acquired, the emptiness of intrinsic defining characteristics is acquired, the emptiness of that which cannot be apprehended is acquired, the emptiness of nonentities is acquired, the emptiness of essential nature is acquired, and the emptiness of an essential nature of nonentities is acquired; the applications of mindfulness are acquired, the correct exertions are acquired, the supports for miraculous ability are acquired, the faculties are acquired, the powers are acquired, the branches of enlightenment are acquired, and the noble eightfold path is acquired; the truths of the noble ones are acquired, the meditative concentrations are acquired, the immeasurable attitudes are acquired, the formless absorptions are acquired, the liberations are acquired, the serial steps of meditative absorption are acquired, the emptiness, signlessness, and wishlessness gateways to liberation are acquired, the extrasensory powers are acquired, the meditative stabilities are acquired, the dhāraṇī gateways are acquired, the powers of the tathāgatas are acquired, the fearlessnesses are acquired, [F.241.a] the kinds of exact knowledge are acquired, great loving kindness is acquired, great compassion is acquired, and the eighteen distinct qualities of the buddhas are acquired; and the fruit of having entered the stream is acquired, the fruit of once-returner is acquired, the fruit of non-returner is acquired, arhatship is acquired, individual enlightenment is acquired, the knowledge of the aspects of the path is acquired, and all-aspect omniscience is acquired.”
Śakra, mighty lord of the gods, having said this, the Blessed One then said to him, “Kauśika, it is so, it is so! By acquiring this perfection of wisdom, all the six perfections are acquired; the emptiness of internal phenomena is acquired, the emptiness of external phenomena is acquired, the emptiness of external and internal phenomena is acquired, the emptiness of emptiness is acquired, the emptiness of great extent is acquired, the emptiness of ultimate reality is acquired, the emptiness of conditioned phenomena is acquired, the emptiness of unconditioned phenomena is acquired, the emptiness of the unlimited is acquired, the emptiness of that which has neither beginning nor end is acquired, the emptiness of nonexclusion is acquired, the emptiness of inherent nature is acquired, the emptiness [F.241.b] of all phenomena is acquired, the emptiness of intrinsic defining characteristics is acquired, the emptiness of that which cannot be apprehended is acquired, the emptiness of nonentities is acquired, the emptiness of essential nature is acquired, and the emptiness of an essential nature of nonentities is acquired; the applications of mindfulness are acquired, the correct exertions are acquired, the supports for miraculous ability are acquired, the faculties are acquired, the powers are acquired, the branches of enlightenment are acquired, and the noble eightfold path is acquired; the truths of the noble ones are acquired, the meditative concentrations are acquired, the immeasurable attitudes are acquired, the formless absorptions are acquired, the liberations are acquired, the serial steps of meditative absorption are acquired, the emptiness, signlessness, and wishlessness gateways to liberation are acquired, the extrasensory powers are acquired, the meditative stabilities are acquired, the dhāraṇī gateways are acquired, the powers of the tathāgatas are acquired, the fearlessnesses are acquired, the kinds of exact knowledge are acquired, great loving [F.242.a] kindness is acquired, great compassion is acquired, and the distinct qualities of the buddhas are acquired; and the fruit of having entered the stream is acquired, the fruit of once-returner is acquired, the fruit of non-returner is acquired, arhatship is acquired, individual enlightenment is acquired, the knowledge of the aspects of the path is acquired, and all-aspect omniscience is acquired.
“Moreover, Kauśika, listen extremely well and focus your attention, because I will reveal whichever attributes those sons or daughters of good families will acquire in this lifetime when they take up, affirm, uphold, recite, master, and focus their attention correctly on this perfection of wisdom.”
“Blessed Lord, I will do so,” said Śakra, mighty lord of the gods, and he listened to the Blessed One.
The Blessed One then said to him, “Kauśika, if there are any rival tīrthikas, tīrthika practitioners, wandering mendicants,688 māras, gods included among the class of māras, or arrogant individuals who want to dispute this perfection of wisdom, who want to cause separation from it, who want to quarrel with it, or who want to contradict it, then whatever disputations, causes for separation, quarrels, and contradictions have come about from those who want to dispute, those who want to cause separation, those who want to quarrel, and those who want to contradict [F.242.b] will swiftly subside and become nonexistent, and the intentions of those who delight in disputation, who delight in causing separation, who delight in quarreling, and who delight in contradiction will not be fulfilled.
“If you ask why, Kauśika, it is because when bodhisattva great beings practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of mediative concentration, and practice the perfection of wisdom over a long period of time, bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become involved in fights, quarrels, altercations, and gratuitous insults,689 and they have established those beings in the perfection of generosity. It is because bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become involved in immorality, and they have established those beings in the perfection of ethical discipline. It is because bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become angry, malicious, and violent,690 and they have established those beings in the perfection of tolerance. It is because bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become indolent, and they have established those beings in the perfection of perseverance. It is because bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become mentally [F.243.a] distracted, and they have established those beings in the perfection of meditative concentration. And it is because bodhisattva great beings have forsaken those outer and inner phenomena on account of which beings have, over a long period of time, become intellectually stupid, and they have established those beings in the perfection of wisdom.
“Kauśika, it is because bodhisattva great beings have eliminated the latent impulses and obsessions—those latent impulses and obsessions on account of which beings wander in saṃsāra—and they have encouraged beings to take up691 the four meditative concentrations. It is because they have encouraged them to take up the four immeasurable attitudes, because they have encouraged them to take up the four formless absorptions, because they have encouraged them to take up the five extrasensory powers, because they have encouraged them to take up the four applications of mindfulness, because they have encouraged them to take up the four correct exertions, because they have encouraged them to take up the four supports for miraculous ability, because they have encouraged them to take up the five faculties, because they have encouraged them to take up the five powers, because they have encouraged them to take up the seven branches of enlightenment, because they have encouraged them to take up the noble eightfold path, because they have encouraged them to take up the four truths of the noble ones, because they have encouraged them to take up the eight liberations, because they have encouraged them to take up the nine serial [F.243.b] steps of meditative absorption, because they have encouraged them to take up the three gateways to liberation, because they have encouraged them to take up all the meditative stabilities, because they have encouraged them to take up all the dhāraṇī gateways, because they have encouraged them to take up the ten powers of the tathāgatas, because they have encouraged them to take up the four fearlessnesses, because they have encouraged them to take up the four kinds of exact knowledge, because they have encouraged them to take up great loving kindness, because they have encouraged them to take up great compassion, because they have encouraged them to take up the eighteen distinct qualities of the buddhas, because they have encouraged them to take up the fruit of having entered the stream, because they have encouraged them to take up the fruit of once-returner, because they have encouraged them to take up the fruit of non-returner, because they have encouraged them to take up arhatship, because they have encouraged them to take up individual enlightenment. It is because they have encouraged them to take up unsurpassed, perfect, complete enlightenment.
“Kauśika, in those lives when bodhisattva great beings practice the conduct of a bodhisattva in that manner, they come to have those attributes. In another life, too, having fully awakened to unsurpassed, perfect, complete enlightenment, they turn the wheel of the Dharma and, having established beings in accord with their vowed aspiration, they then attain final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind. Those, Kauśika, are the attributes and advantages692 that will come about in another life of the bodhisattva great beings.
“Moreover, Kauśika, in the vicinity of a place [F.244.a] where sons or daughters of good families take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, no māras, or gods included among the class of māras, or rival tīrthikas, or wandering mendicants, or arrogant individuals will be able to come into the vicinity of that place to dispute, or quarrel with, or contradict, or destroy this perfection of wisdom. In addition to that, they will have these attributes and advantages: by hearing, taking up, and cultivating this perfection of wisdom they will be emancipated in the three vehicles and put an end to suffering.
“Kauśika, there is an herb called maghī that alleviates all poisons. As an analogy, if a snake or creature, feeling famished, seeking food, were to see another creature, and in order to eat that creature pursue it, and if that other creature, while being pursued, in fear of death and in terror, were to go to a place where there is the herb maghī, then that snake would turn back simply on smelling the herb. If you ask why, Kauśika, it is because the herbal attributes of maghī would overpower the venom of the snake. Kauśika, such is the potency of the herb maghī. Similarly, Kauśika, whatever the disputes and quarrels and contradicting of any sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, they would all be pacified and eliminated by the brilliance of the perfection of [F.244.b] wisdom and by the power of the perfection of wisdom. Wherever they arise, they would be eliminated in that very place and they would not increase. If you ask why, Kauśika, it is because the perfection of wisdom pacifies all negative and nonvirtuous phenomena and does not allow them to increase.
“If you ask what all the negative and nonvirtuous phenomena are that the perfection of wisdom pacifies and does not allow to increase, it pacifies desire, hatred, and delusion and does not allow them to increase. It pacifies ignorance and does not allow it to increase, it pacifies formative predispositions and does not allow them to increase, it pacifies consciousness and does not allow it to increase, it pacifies name and form and does not allow them to increase, it pacifies the six sense fields and does not allow them to increase, it pacifies sensory contact and does not allow it to increase, it pacifies sensation and does not allow it to increase, it pacifies craving and does not allow it to increase, it pacifies grasping and does not allow it to increase, it pacifies the rebirth process and does not allow it to increase, it pacifies birth and does not allow it to increase, it pacifies aging and death and does not allow them to increase, and it pacifies sorrow, lamentation, suffering, discomfort, and agitation and does not allow them to increase, up to [F.245.a] it pacifies what is simply this great heap of suffering and does not allow it to increase. It pacifies obstacles and does not allow them to increase, pacifies obscurations and does not allow them to increase, pacifies latent impulses and does not allow them to increase, and pacifies obsessions and does not allow them to increase. It pacifies the view of a self and does not allow it to increase, pacifies the view of a being and does not allow it to increase, pacifies the view of a life form and does not allow it to increase, pacifies the view of a living being and does not allow it to increase, pacifies the view of life and does not allow it to increase, pacifies the view of an individual and does not allow it to increase, pacifies the view of a person and does not allow it to increase, pacifies the view of one born of Manu and does not allow it to increase, pacifies the view of a child of Manu and does not allow it to increase, pacifies the view of an agent and does not allow it to increase, pacifies the view of an experiencer and does not allow it to increase, pacifies the view of a knower and does not allow it to increase, and it pacifies the view of a viewer and does not allow it to increase. It pacifies the nihilistic view and does not allow it to increase, pacifies the eternalist view and does not allow it to increase, pacifies [F.245.b] the view of existence and does not allow it to increase, pacifies the view of nonexistence and does not allow it to increase, pacifies all forms of wrong view693 and does not allow them to increase, pacifies miserliness and does not allow it to increase, pacifies immorality and does not allow it to increase, pacifies malice and does not allow it to increase, pacifies indolence and does not allow it to increase, pacifies agitation and does not allow it to increase, and it pacifies intellectual stupidity and does not allow it to increase. It pacifies the perception of permanence and does not allow it to increase, pacifies the perception of happiness and does not allow it to increase, pacifies the perception of self and does not allow it to increase, pacifies the perception of pleasant and does not allow it to increase, and pacifies the different operations of craving and does not allow them to increase.
“It pacifies the grasping after physical forms and does not allow it to increase, it pacifies the grasping after feelings and does not allow it to increase, it pacifies the grasping after perceptions and does not allow it to increase, it pacifies the grasping after formative predispositions and does not allow it to increase, and it pacifies the grasping after consciousness and does not allow it to increase.
“It pacifies the grasping after the perfection of generosity and does not allow it [F.246.a] to increase, pacifies the grasping after the perfection of ethical discipline and does not allow it to increase, pacifies the grasping after the perfection of tolerance and does not allow it to increase, pacifies the grasping after the perfection of perseverance and does not allow it to increase, pacifies the grasping after the perfection of meditative concentration and does not allow it to increase, and pacifies the grasping after the perfection of wisdom and does not allow it to increase. It pacifies the grasping after the emptiness of internal phenomena and does not allow it to increase, pacifies the grasping after the emptiness of external phenomena and does not allow it to increase, pacifies the grasping after the emptiness of external and internal phenomena and does not allow it to increase, pacifies the grasping after the emptiness of emptiness and does not allow it to increase, pacifies the grasping after the emptiness of great extent and does not allow it to increase, pacifies the grasping after the emptiness of ultimate reality and does not allow it to increase, pacifies the grasping after the emptiness of conditioned phenomena and does not allow it to increase, pacifies the grasping after the emptiness of unconditioned phenomena and does not allow it to increase, pacifies the grasping after the emptiness of the unlimited and does not allow it to increase, pacifies the grasping after the emptiness of that which has neither beginning nor end and does not allow it to increase, pacifies the grasping after the emptiness of nonexclusion and does not allow it [F.246.b] to increase, pacifies the grasping after the emptiness of inherent nature and does not allow it to increase, pacifies the grasping after the emptiness of all phenomena and does not allow it to increase, pacifies the grasping after the emptiness of intrinsic defining characteristics and does not allow it to increase, pacifies the grasping after the emptiness of that which cannot be apprehended and does not allow it to increase, pacifies the grasping after the emptiness of nonentities and does not allow it to increase, pacifies the grasping after the emptiness of essential nature and does not allow it to increase, and pacifies the grasping after the emptiness of an essential nature of nonentities and does not allow it to increase. It pacifies the grasping after the applications of mindfulness and does not allow it to increase, pacifies the grasping after the correct exertions and does not allow it to increase, pacifies the grasping after the supports for miraculous ability and does not allow it to increase, pacifies the grasping after the faculties and does not allow it to increase, pacifies the grasping after the powers and does not allow it to increase, pacifies the grasping after the branches of enlightenment and does not allow it to increase, and pacifies the grasping after the noble eightfold path and does not allow it to increase. It pacifies the grasping after the truths of the noble ones and does not allow it to increase, pacifies the grasping after the meditative concentrations and does not allow it to increase, pacifies the grasping after the immeasurable attitudes and does not allow it [F.247.a] to increase, pacifies the grasping after the formless absorptions and does not allow it to increase, pacifies the grasping after the liberations and does not allow it to increase, pacifies the grasping after the serial steps of meditative absorption and does not allow it to increase, pacifies the grasping after the emptiness, signlessness and wishlessness gateways to liberation and does not allow it to increase, pacifies the grasping after the extrasensory powers and does not allow it to increase, pacifies the grasping after the meditative stabilities and does not allow it to increase, pacifies the grasping after the dhāraṇī gateways and does not allow it to increase, pacifies the grasping after the powers of the tathāgatas and does not allow it to increase, pacifies the grasping after the fearlessnesses and does not allow it to increase, pacifies the grasping after the kinds of exact knowledge and does not allow it to increase, pacifies the grasping after great loving kindness and does not allow it to increase, pacifies the grasping after great compassion and does not allow it to increase, and pacifies the grasping after the distinct qualities of the buddhas and does not allow it to increase. It pacifies the grasping after knowledge of all the dharmas and does not allow it to increase, it pacifies the grasping after the knowledge of the aspects of the path and does not allow it to increase, it pacifies the grasping after all-aspect omniscience and does not allow it [F.247.b] to increase, and it pacifies the grasping after nirvāṇa and does not allow it to increase.
“Kauśika, this perfection of wisdom pacifies all those negative and nonvirtuous phenomena and does not allow them to increase.
“Kauśika, all the gods in this billionfold world system, as many as there are––the Four Great Kings; Śakra, the mighty lord of the gods; Brahmā, the lord of Patient Endurance; and the gods of the Ābhāsvara realms, the gods of the Śubhakṛtsna realms, the gods of the Vṛhatphala realms, and the gods in the Śuddhāvāsa realms—will indeed always guard, protect, and defend without interruption those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom.
“Those lord buddhas who reside and maintain themselves in the world systems of the ten directions will also indeed always guard, protect, and defend without interruption those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. They will abandon nonvirtuous phenomena and increase virtuous phenomena. Thus, by way of not apprehending anything, they will prosper and not decline due to the perfection of generosity; by way of not apprehending anything, they will prosper and not decline due to the perfection of ethical discipline; by way of not apprehending anything, [F.248.a] they will prosper and not decline due to the perfection of tolerance; by way of not apprehending anything, they will prosper and not decline due to the perfection of perseverance; by way of not apprehending anything, they will prosper and not decline due to the perfection of meditative concentration; and by way of not apprehending anything, they will prosper and not decline due to the perfection of wisdom.
“By way of not apprehending anything, they will prosper and not decline due to the emptiness of internal phenomena; by way of not apprehending anything, they will prosper and not decline due to the emptiness of external phenomena; by way of not apprehending anything, they will prosper and not decline due to the emptiness of external and internal phenomena; by way of not apprehending anything, they will prosper and not decline due to the emptiness of emptiness; by way of not apprehending anything, they will prosper and not decline due to the emptiness of great extent; by way of not apprehending anything, they will prosper and not decline due to the emptiness of ultimate reality; by way of not apprehending anything, they will prosper and not decline due to the emptiness of conditioned phenomena; by way of not apprehending anything, they will prosper and not decline due to the emptiness of unconditioned phenomena; by way of not apprehending anything, they will prosper and not decline due to [F.248.b] the emptiness of the unlimited; by way of not apprehending anything, they will prosper and not decline due to the emptiness of that which has neither beginning nor end; by way of not apprehending anything, they will prosper and not decline due to the emptiness of nonexclusion; by way of not apprehending anything, they will prosper and not decline due to the emptiness of inherent nature; by way of not apprehending anything, they will prosper and not decline due to the emptiness of all phenomena; by way of not apprehending anything, they will prosper and not decline due to the emptiness of intrinsic defining characteristics; by way of not apprehending anything, they will prosper and not decline due to the emptiness of that which cannot be apprehended; by way of not apprehending anything, they will prosper and not decline due to the emptiness of nonentities; by way of not apprehending anything, they will prosper and not decline due to the emptiness of essential nature; and by way of not apprehending anything, they will prosper and not decline due to the emptiness of an essential nature of nonentities.
“By way of not apprehending anything, they will prosper and not decline due to the applications of mindfulness; by way of not apprehending anything, they will prosper and not decline due to the correct exertions; by way of not apprehending anything, they will prosper and not decline [F.249.a] due to the supports for miraculous ability; by way of not apprehending anything, they will prosper and not decline due to the faculties; by way of not apprehending anything, they will prosper and not decline due to the powers; by way of not apprehending anything, they will prosper and not decline due to the branches of enlightenment; and by way of not apprehending anything, they will prosper and not decline due to the noble eightfold path.
“By way of not apprehending anything, they will prosper and not decline due to the truths of the noble ones; by way of not apprehending anything, they will prosper and not decline due to the meditative concentrations; by way of not apprehending anything, they will prosper and not decline due to the immeasurable attitudes; by way of not apprehending anything, they will prosper and not decline due to the formless absorptions; by way of not apprehending anything, they will prosper and not decline due to the liberations; by way of not apprehending anything, they will prosper and not decline due to the serial steps of meditative absorption; by way of not apprehending anything, they will prosper and not decline due to the emptiness, signlessness, and wishlessness gateways to liberation; by way of [F.249.b] not apprehending anything, they will prosper and not decline due to the extrasensory powers; by way of not apprehending anything, they will prosper and not decline due to the meditative stabilities; by way of not apprehending anything, they will prosper and not decline due to the dhāraṇī gateways; by way of not apprehending anything, they will prosper and not decline due to the powers of the tathāgatas; by way of not apprehending anything, they will prosper and not decline due to the fearlessnesses; by way of not apprehending anything, they will prosper and not decline due to the kinds of exact knowledge; by way of not apprehending anything, they will prosper and not decline due to great loving kindness; by way of not apprehending anything, they will prosper and not decline due to great compassion; by way of not apprehending anything, they will prosper and not decline due to the eighteen distinct qualities of the buddhas; by way of not apprehending anything, they will prosper and not decline due to knowledge of all the dharmas; by way of not apprehending anything, they will prosper and not decline due to the knowledge of the aspects of the path; and by way of not apprehending anything, they will prosper and not decline due to all-aspect omniscience.
“They will be endowed with agreeable speech, [F.250.a] they will be endowed with measured speech, they will be endowed with coherent speech, they will not be overpowered by anger, they will not be overpowered by pride, and they will not become miserly or envious.
“They themselves will abstain from killing, will encourage others to abstain from killing, will praise abstention from killing, and when others abstain from killing will give them praise and approval.
“They themselves will abstain from stealing, will encourage others to abstain from stealing, will praise abstention from stealing, and when others abstain from stealing will give them praise and approval.
“They themselves will abstain from sexual misconduct, will encourage others to abstain from sexual misconduct, will praise abstention from sexual misconduct, and when others abstain from sexual misconduct will give them praise and approval.
“They themselves will abstain from falsehood, will encourage others to abstain from falsehood, will praise abstention from killing, and when others abstain from falsehood will give them praise and approval.
“They themselves will abstain from slander, will encourage others to abstain from slander, will praise abstention from slander, and when others abstain from slander will give them praise and approval. [F.250.b]
“They themselves will abstain from verbal abuse, will encourage others to abstain from verbal abuse, will praise abstention from verbal abuse, and when others abstain from verbal abuse will give them praise and approval.
“They themselves will abstain from irresponsible chatter, will encourage others to abstain from irresponsible chatter, will praise abstention from irresponsible chatter, and when others abstain from irresponsible chatter will give them praise and approval.
“They themselves will abstain from covetousness, will encourage others to abstain from covetousness, will praise abstention from covetousness, and when others abstain from covetousness will give them praise and approval.
“They themselves will abstain from malice, will encourage others to abstain from malice, will praise abstention from malice, and when others abstain from malice will give them praise and approval.
“They themselves will abstain from wrong views, will encourage others to abstain from wrong views, will praise abstention from wrong views, and when others abstain from wrong views will give them praise and approval.
“They themselves will engage in the perfection of generosity, will encourage others to engage in the perfection of generosity, will praise the perfection of generosity, and when others engage in the perfection of generosity [F.251.a] will give them praise and approval.
“They themselves will engage in the perfection of ethical discipline, will encourage others to engage in the perfection of ethical discipline, will praise the perfection of ethical discipline, and when others engage in the perfection of ethical discipline will give them praise and approval.
“They themselves will engage in the perfection of tolerance, will encourage others to engage in the perfection of tolerance, will praise the perfection of tolerance, and when others engage in the perfection of tolerance will give them praise and approval.
“They themselves will engage in the perfection of perseverance, will encourage others to engage in the perfection of perseverance, will praise the perfection of perseverance, and when others engage in the perfection of perseverance will give them praise and approval.
“They themselves will engage in the perfection of meditative concentration, will encourage others to engage in the perfection of meditative concentration, will praise the perfection of meditative concentration, and when others engage in the perfection of meditative concentration will give them praise and approval.
“They themselves will engage in the perfection of wisdom, will encourage others to engage in the perfection of wisdom, will praise the perfection [F.251.b] of wisdom, and when others engage in the perfection of wisdom will give them praise and approval.
“They themselves will cultivate the emptiness of internal phenomena, will encourage others to cultivate the emptiness of internal phenomena, will praise the emptiness of internal phenomena, and when others cultivate the emptiness of internal phenomena will give them praise and approval.
“They themselves will cultivate the emptiness of external phenomena, will encourage others to cultivate the emptiness of external phenomena, will praise the emptiness of external phenomena, and when others cultivate the emptiness of external phenomena will give them praise and approval.
“They themselves will cultivate the emptiness of external and internal phenomena, will encourage others to cultivate the emptiness of external and internal phenomena, will praise the emptiness of external and internal phenomena, and when others cultivate the emptiness of external and internal phenomena will give them praise and approval.
“They themselves will cultivate the emptiness of emptiness, will encourage others to cultivate the emptiness of emptiness, will praise the emptiness of emptiness, and when others cultivate the emptiness of emptiness will give them praise and approval.
“They themselves will cultivate the emptiness of great extent, will encourage others to cultivate the emptiness of great extent, will praise the emptiness of great extent, and when others cultivate the emptiness of great extent will give them praise and approval.
“They themselves will cultivate the emptiness of ultimate reality, will encourage others to cultivate the emptiness of ultimate reality, will praise the emptiness of ultimate reality, [F.252.a] and when others cultivate the emptiness of ultimate reality will give them praise and approval.
“They themselves will cultivate the emptiness of conditioned phenomena, will encourage others to cultivate the emptiness of conditioned phenomena, will praise the emptiness of conditioned phenomena, and when others cultivate the emptiness of conditioned phenomena will give them praise and approval.
“They themselves will cultivate the emptiness of unconditioned phenomena, will encourage others to cultivate the emptiness of unconditioned phenomena, will praise the emptiness of unconditioned phenomena, and when others cultivate the emptiness of unconditioned phenomena will give them praise and approval.
“They themselves will cultivate the emptiness of the unlimited, will encourage others to cultivate the emptiness of the unlimited, will praise the emptiness of the unlimited, and when others cultivate the emptiness of the unlimited will give them praise and approval.
“They themselves will cultivate the emptiness of that which has neither beginning nor end, will encourage others to cultivate the emptiness of that which has neither beginning nor end, will praise the emptiness of that which has neither beginning nor end, and when others cultivate the emptiness of that which has neither beginning nor end, will give them praise and approval.
“They themselves will cultivate the emptiness of nonexclusion, will encourage others to cultivate the emptiness of nonexclusion, will praise the emptiness of nonexclusion, and when others cultivate the emptiness of nonexclusion will give them praise and approval. [F.252.b]
“They themselves will cultivate the emptiness of inherent nature, will encourage others to cultivate the emptiness of inherent nature, will praise the emptiness of inherent nature, and when others cultivate the emptiness of inherent nature will give them praise and approval.
“They themselves will cultivate the emptiness of all phenomena, will encourage others to cultivate the emptiness of all phenomena, will praise the emptiness of all phenomena, and when others cultivate the emptiness of all phenomena, will give them praise and approval.
“They themselves will cultivate the emptiness of intrinsic defining characteristics, will encourage others to cultivate the emptiness of intrinsic defining characteristics, will praise the emptiness of intrinsic defining characteristics, and when others cultivate the emptiness of intrinsic defining characteristics will give them praise and approval.
“They themselves will cultivate the emptiness of that which cannot be apprehended, will encourage others to cultivate the emptiness of that which cannot be apprehended, will praise the emptiness of that which cannot be apprehended, and when others cultivate the emptiness of that which cannot be apprehended will give them praise and approval.
“They themselves will cultivate the emptiness of nonentities, will encourage others to cultivate the emptiness of nonentities, will praise the emptiness of nonentities, and when others cultivate the emptiness of nonentities will give them praise and approval.
“They themselves will cultivate the emptiness of essential nature, will encourage others to [F.253.a] cultivate the emptiness of essential nature, will praise the emptiness of essential nature, and when others cultivate the emptiness of essential nature will give them praise and approval.
“They themselves will cultivate the emptiness of an essential nature of nonentities, will encourage others to cultivate the emptiness of an essential nature of nonentities, will praise the emptiness of an essential nature of nonentities, and when others cultivate the emptiness of an essential nature of nonentities will give them praise and approval. [B19]
“They themselves will become absorbed in all the meditative stabilities, will encourage others to become absorbed in all the meditative stabilities, will praise absorption in all the meditative stabilities, and when others become absorbed in all the meditative stabilities will give them praise and approval.
“They themselves will attain the dhāraṇīs, will encourage others to attain the dhāraṇīs, will praise attaining the dhāraṇīs, and when others attain the dhāraṇīs will give them praise and approval.
“They themselves will become absorbed in the first meditative concentration, will encourage others to become absorbed in the first meditative concentration, will praise the first meditative concentration, and when others become absorbed in the first meditative concentration will give them praise and approval.
“They [F.253.b] themselves will become absorbed in the second meditative concentration, will encourage others to become absorbed in the second meditative concentration, will praise the second meditative concentration, and when others become absorbed in the second meditative concentration will give them praise and approval.
“They themselves will become absorbed in the third meditative concentration, will encourage others to become absorbed in the third meditative concentration, will praise the third meditative concentration, and when others become absorbed in the third meditative concentration will give them praise and approval.
“They themselves will become absorbed in the fourth meditative concentration, will encourage others to become absorbed in the fourth meditative concentration, will praise the fourth meditative concentration, and when others become absorbed in the fourth meditative concentration will give them praise and approval.
“They themselves will become absorbed in loving kindness, will encourage others to become absorbed in loving kindness, will praise the absorption in loving kindness, and when others become absorbed in loving kindness will give them praise and approval.
“They themselves will become absorbed in compassion, will encourage others to become absorbed in compassion, will praise the absorption in compassion, and when others become absorbed in compassion will give them praise and approval.
“They themselves will become absorbed in empathetic joy, will encourage others [F.254.a] to become absorbed in empathetic joy, will praise the absorption in empathetic joy, and when others become absorbed in empathetic joy will give them praise and approval.
“They themselves will become absorbed in equanimity, will encourage others to become absorbed in equanimity, will praise the absorption in equanimity, and when others become absorbed in equanimity will give them praise and approval.
“They themselves will become absorbed in the sphere of infinite space, will encourage others to become absorbed in the sphere of infinite space, will praise the absorption in the sphere of infinite space, and when others become absorbed in the sphere of infinite space will give them praise and approval.
“They themselves will become absorbed in the sphere of infinite consciousness, will encourage others to become absorbed in the sphere of infinite consciousness, will praise the absorption in the sphere of infinite consciousness, and when others become absorbed in the sphere of infinite consciousness will give them praise and approval.
“They themselves will become absorbed in the sphere of nothing-at-all, will encourage others to become absorbed in the sphere of nothing-at-all, will praise the absorption [F.254.b] in the sphere of nothing-at-all, and when others become absorbed in the sphere of nothing-at-all will give them praise and approval.
“They themselves will become absorbed in the sphere of neither perception nor nonperception, will encourage others to become absorbed in the sphere of neither perception nor nonperception, will praise the absorption in the sphere of neither perception nor nonperception, and when others become absorbed in the sphere of neither perception nor nonperception will give them praise and approval.
“They themselves will cultivate the four applications of mindfulness, will encourage others to cultivate the applications of mindfulness, will praise the cultivation of the applications of mindfulness, and when others cultivate the applications of mindfulness will give them praise and approval.
“They themselves will cultivate the four correct exertions, will encourage others to cultivate the correct exertions, will praise the cultivation of the correct exertions, and when others cultivate the correct exertions will give them praise and approval.
“They themselves will cultivate the four supports for miraculous ability, will encourage others to cultivate the supports for miraculous ability, will praise the cultivation of the supports for miraculous ability, and when others cultivate the supports for miraculous ability will give them praise and approval.
“They themselves will cultivate the five faculties, will encourage others to cultivate the faculties, will praise [F.255.a] the cultivation of the faculties, and when others cultivate the faculties will give them praise and approval.
“They themselves will cultivate the five powers, will encourage others to cultivate the powers, will praise the cultivation of the powers, and when others cultivate the powers will give them praise and approval.
“They themselves will cultivate the seven branches of enlightenment, will encourage others to cultivate the branches of enlightenment, will praise the cultivation of the branches of enlightenment, and when others cultivate the branches of enlightenment will give them praise and approval.
“They themselves will cultivate the noble eightfold path, will encourage others to cultivate the noble eightfold path, will praise the cultivation of the noble eightfold path, and when others cultivate the noble eightfold path will give them praise and approval.
“They themselves will cultivate the emptiness, signlessness, and wishlessness meditative stabilities, will encourage others to cultivate the emptiness, signlessness, and wishlessness meditative stabilities, will praise the cultivation of the emptiness, signlessness, and wishlessness meditative stabilities, and when others cultivate the emptiness, signlessness, and wishlessness meditative stabilities will give them praise and approval.
“They themselves will cultivate the eight liberations in consecutive order and in reverse order,694 [F.255.b] will encourage others to cultivate the eight liberations, will praise the cultivation of the eight liberations, and when others cultivate the eight liberations in consecutive order and in reverse order will give them praise and approval.
“They themselves will cultivate the nine serial steps of meditative absorption, will encourage others to cultivate the nine serial steps of meditative absorption, will praise the cultivation of the nine serial steps of meditative absorption, and when others cultivate the nine serial steps of meditative absorption will give them praise and approval.
“They themselves will cultivate the ten powers of the tathāgatas, will encourage others to cultivate the ten powers of the tathāgatas, will praise the cultivation of the ten powers of the tathāgatas, and when others cultivate the ten powers of the tathāgatas will give them praise and approval.
“They themselves will cultivate the four fearlessnesses, will encourage others to cultivate the four fearlessnesses, will praise the cultivation of the four fearlessnesses, and when others cultivate the four fearlessnesses will give them praise and approval.
“They themselves will cultivate the four kinds of exact knowledge, will encourage others to cultivate the four kinds of exact knowledge, will praise the cultivation [F.256.a] of the four kinds of exact knowledge, and when others cultivate the four kinds of exact knowledge will give them praise and approval.
“They themselves will cultivate great loving kindness, will encourage others to cultivate great loving kindness, will praise the cultivation of great loving kindness, and when others cultivate great loving kindness will give them praise and approval.
“They themselves will cultivate great compassion, will encourage others to cultivate great compassion, will praise the cultivation of great compassion, and when others cultivate great compassion will give them praise and approval.
“They themselves will cultivate the eighteen distinct qualities of the buddhas, will encourage others to cultivate the eighteen distinct qualities of the buddhas, will praise the cultivation of the distinct qualities of the buddhas, and when others cultivate the distinct qualities of the buddhas will give them praise and approval.
“They themselves will possess attributes that do not decline,695 will encourage others on to the state where the attributes do not decline, will praise the state where the attributes do not decline, and when others possess the state where the attributes do not decline will give them praise and approval.
“They themselves will abide in perpetual equanimity, will encourage others to abide in perpetual equanimity, [F.256.b] will praise abiding in perpetual equanimity, and when others abide in perpetual equanimity will give them praise and approval.
“They themselves will complete the knowledge of the aspects of the path, will encourage others to complete the knowledge of the aspects of the path, will praise the completion of the knowledge of the aspects of the path, and when others complete the knowledge of the aspects of the path will give them praise and approval.
“They themselves will complete all-aspect omniscience, will encourage others to complete all-aspect omniscience, will praise the completion of all-aspect omniscience, and when others complete all-aspect omniscience will give them praise and approval.
“When they practice the six perfections, they undertake acts of generosity, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything. When they practice the six perfections, they guard ethical discipline, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything. When they practice the six perfections, they cultivate tolerance, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything. When they practice the six perfections, they exert themselves at perseverance, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything. When [F.257.a] they practice the six perfections, they become absorbed in meditative concentration, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything. When they practice the six perfections, they cultivate wisdom, making common cause with all beings, and dedicate to unsurpassed, perfect, complete enlightenment without apprehending anything.
“When sons or daughters of good families practice the six perfections in that manner, a recollection will arise: ‘If I do not undertake acts of generosity, I will be reborn in the series of terrible forms of life, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I do not guard ethical discipline, I will be reborn in the three terrible forms of life, I will not acquire a human body, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I do not cultivate tolerance, I will have diminished sense faculties, my facial complexion will be lackluster, and I will not acquire an excellent form, which is to say, I will not have the excellent form such as that which, when I practice the conduct of a bodhisattva, as soon as beings see it they come to have no doubt about unsurpassed, perfect, complete enlightenment, and in the absence of which excellent form696 I will not bring beings to maturation, I will not refine [F.257.b] a buddhafield, and I will not attain all-aspect omniscience. If I am indolent, I cannot attain the path to enlightenment, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If my mind is agitated, I cannot develop such meditative stabilities as those through which beings are brought to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I am intellectually stupid, after transcending the level of the śrāvakas and the level of the pratyekabuddhas through wisdom and skillful means, I will not be able to bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience.’
“Thinking thus they will correctly train in that manner, and this recollection will arise: ‘It would not be right and it would not be proper were I not to complete the perfection of generosity on account of the power of miserliness; it would not be right and it would not be proper were I not to complete the perfection of ethical discipline on account of the power of immorality; it would not be right and it would not be proper were I not to complete the perfection of tolerance on account of the power of malice; it would not be right and it would not be proper were I not to complete the perfection of perseverance on account of the power of indolence; it would not be right and it would not be proper were I not to complete the perfection of meditative concentration on account of the power of distraction; and it would not be right and it would not be proper were I not to complete the perfection of wisdom on account of [F.258.a] the power of intellectual stupidity. Without completing the six perfections, I will not be emancipated in all-aspect omniscience! Without completing the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, I will not be emancipated in all-aspect omniscience!’
“So, Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who are not separated from the mind of all-aspect omniscience, will attain these enlightened attributes in this lifetime and in other lives.”
Śakra, mighty lord of the gods, then said, “Blessed Lord, it is wonderful that this perfection of wisdom has been established in that manner in order that bodhisattva great beings will become disciplined and will not be proud.”
“Kauśika, how has this perfection of wisdom been established in order that bodhisattva great beings will become disciplined and will not be proud?” asked the Blessed One.
“Blessed Lord,” replied Śakra, “here when bodhisattva great beings are practicing the mundane perfection of generosity and undertake an act of generosity toward the lord buddhas, pratyekabuddhas, and śrāvakas, if they think, ‘I am undertaking an act of generosity toward the lord buddhas, pratyekabuddhas, and śrāvakas, and toward the poor, the destitute, [F.258.b] the supplicants, and beggars,’697 on account of that act of generosity lacking in skillful means they are proud. When they are practicing the mundane perfection of ethical discipline, if they think, ‘I am practicing the perfection of ethical discipline; I am completing the perfection of ethical discipline,’ again, on account of that, they are proud. When they are practicing the mundane perfection of tolerance, if they think, ‘I am practicing the perfection of tolerance; I am completing the perfection of tolerance,’ again, on account of that, they are proud. When they are practicing the mundane perfection of perseverance, if they think, ‘I am practicing the perfection of perseverance; I am completing the perfection of perseverance,’ again, on account of that, they are proud. When they are practicing the mundane perfection of meditative concentration, if they think, ‘I am practicing the perfection of meditative concentration; I am completing the perfection of meditative concentration,’ again, on account of that, they are proud. And when they are practicing the mundane perfection of wisdom, if they think, ‘I am practicing the perfection of wisdom; I am cultivating the perfection of wisdom,’ again, because it is lacking in skillful means, on account of that mundane perfection of wisdom they are proud.
“When they are cultivating the applications of mindfulness, if they think, ‘I am cultivating the applications of mindfulness,’ again, they are attached to their ego698 and are proud. When they are cultivating the correct exertions, if they think, ‘I am cultivating [F.259.a] the correct exertions,’ again, they are attached to their ego and are proud. When they are cultivating the supports for miraculous ability, if they think, ‘I am cultivating the supports for miraculous ability,’ again, they are attached to their ego and are proud. When they are cultivating the faculties, if they think, ‘I am cultivating the faculties,’ again, they are attached to their ego and are proud. When they are cultivating the powers, if they think, ‘I am cultivating the powers,’ again, they are attached to their ego and are proud. When they are cultivating the branches of enlightenment, if they think, ‘I am cultivating the branches of enlightenment,’ again, they are attached to their ego and are proud. When they are cultivating the noble eightfold path, if they think, ‘I am cultivating the noble eightfold path,’ again, they are attached to their ego and are proud.
“When they are cultivating the truths of the noble ones, if they think, ‘I am cultivating the truths of the noble ones,’ again, they are attached to their ego and are proud. When they are cultivating the meditative concentrations, if they think, ‘I am cultivating the meditative concentrations,’ again, they are attached to their ego and are proud. When they are cultivating the immeasurable attitudes, if they think, ‘I am cultivating the immeasurable attitudes,’ again, they are attached to their ego and are proud. When they are cultivating the formless absorptions, if they think, ‘I am cultivating [F.259.b] the formless absorptions,’ again, they are attached to their ego and are proud. When they are cultivating the liberations, if they think, ‘I am cultivating the liberations,’ again, they are attached to their ego and are proud. When they are cultivating the serial steps of meditative absorption, if they think, ‘I am cultivating the serial steps of meditative absorption,’ again, they are attached to their ego and are proud. When they are cultivating the emptiness, signlessness, and wishlessness gateways to liberation, if they think, ‘I am cultivating the emptiness, signlessness, and wishlessness gateways to liberation,’ again, they are attached to their ego and are proud. When they are cultivating the extrasensory powers, if they think, ‘I am cultivating the extrasensory powers,’ again, they are attached to their ego and are proud. When they are cultivating the meditative stabilities, if they think, ‘I am cultivating the meditative stabilities,’ again, they are attached to their ego and are proud.
“If they think, ‘I will attain the dhāraṇī gateways,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the ten powers of the tathāgatas,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the four fearlessnesses,’ again, they are attached to their ego and are proud. If [F.260.a] they think, ‘I will cultivate the four kinds of exact knowledge,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate great compassion,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the eighteen distinct qualities of the buddhas,’ again, they are attached to their ego and are proud.
“If they think, ‘I will bring beings to maturation,’ again, they are attached to their ego and are proud. If they think, ‘I will refine a buddhafield,’ again, they are attached to their ego and are proud. If they think, ‘I will attain all-aspect omniscience,’ again, they are attached to their ego and are proud.
“Blessed Lord, when bodhisattva great beings practice mundane phenomena in that manner, they are proud because they are attached to their ego. The perfection of wisdom has been established for them in order that they will become disciplined and will not be proud.
“Blessed Lord, here, when bodhisattva great beings practice the perfection of supramundane generosity, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend the act of generosity, nor do they apprehend the undertaking of it, nor do they apprehend the recipient. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of generosity will become disciplined and will not be proud. [F.260.b] When they practice the perfection of supramundane ethical discipline, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend ethical discipline, nor do they apprehend being endowed with ethical discipline. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of ethical discipline will become disciplined and will not be proud. When they practice the perfection of supramundane tolerance, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend tolerance, nor do they apprehend being endowed with tolerance. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of tolerance will become disciplined and will not be proud. When they practice the perfection of supramundane perseverance, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend perseverance, nor do they apprehend being endowed with perseverance. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of perseverance will become disciplined and will not be proud. When they practice the perfection of supramundane meditative concentration, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend meditative concentration, nor do they apprehend being endowed with meditative concentration. Therefore, Blessed Lord, the perfection of wisdom [F.261.a] has been established in order that bodhisattva great beings practicing the perfection of meditative concentration will become disciplined and will not be proud. When they practice the perfection of supramundane wisdom, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend wisdom, nor do they apprehend being endowed with wisdom. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend the applications of mindfulness, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the correct exertions, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the supports for miraculous ability, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the faculties, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the powers, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the branches of enlightenment, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the noble eightfold path, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also [F.261.b] cultivate but do not apprehend the truths of the noble ones, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the meditative concentrations, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the immeasurable attitudes, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the formless absorptions, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the liberations, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the serial steps of meditative absorption, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the extrasensory powers, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the meditative stabilities, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the dhāraṇī gateways, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend the powers of the tathāgatas, in order to cultivate the perfection of wisdom to its utmost. They also [F.262.a] cultivate but do not apprehend the fearlessnesses, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the kinds of exact knowledge, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend great loving kindness, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend great compassion, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the eighteen distinct qualities of the buddhas, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend knowledge of all the dharmas, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the knowledge of the aspects of the path, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend all-aspect omniscience, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.”
This completes the seventeenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”
Abbreviations
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
|---|---|
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
| Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
| K | Peking (pe cing) 1684/1692 Kangyur |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
| MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
| Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
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Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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