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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 4

Śatasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa

The Noble Perfection of Wisdom in One Hundred Thousand Lines

Āryaśatasāhasrikāprajñāpāramitā

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).

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2024

Current version v 1.0.17 (2024)

Generated by 84000 Reading Room v2.26.1

This is a partial publication, only including completed chapters

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

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Overview

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

·	Chinese
·	Sanskrit
·	Tibetan
·	Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

·	1. Those Based on the Abhisamayālaṃkāra
·	2. The Two Bṛhaṭṭīkā Commentaries
·	3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

·	From the Abhisamayālaṃkāra Perspective
·	From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

tr.

The Translation

1.	Chapter 1: The Context
2.	Chapter 2: Śāriputra
3.	Chapter 3
4.	Chapter 4
5.	Chapter 5
6.	Chapter 6
7.	Chapter 7
8.	Chapter 8
9.	Chapter 9
10.	Chapter 10
11.	Chapter 11
12.	Chapter 12
13.	Chapter 13
14.	Chapter 14 [not yet published]
15.	Chapter 15 [not yet published]
16.	Chapter 16 [not yet published]
17.	Chapter 17 [not yet published]
18.	Chapter 18 [not yet published]
19.	Chapter 19 [not yet published]
20.	Chapter 20 [not yet published]
21.	Chapter 21 [not yet published]
22.	Chapter 22 [not yet published]
23.	Chapter 23: Śakra [not yet published]
24.	Chapter 24: Dedication [not yet published]
25.	Chapter 25 [not yet published]
26.	Chapter 26 [not yet published]
27.	Chapter 27 [not yet published]
28.	Chapter 28 [not yet published]
29.	Chapter 29 [not yet published]
30.	Chapter 30 [not yet published]
31.	Chapter 31 [not yet published]
32.	Chapter 32 [not yet published]
33.	Chapter 33 [not yet published]
34.	Chapter 34 [not yet published]
35.	Chapter 35 [not yet published]
36.	Chapter 36 [not yet published]
37.	Chapter 37 [not yet published]
38.	Chapter 38 [not yet published]
39.	Chapter 39 [not yet published]
40.	Chapter 40 [not yet published]
41.	Chapter 41 [not yet published]
42.	Chapter 42 [not yet published]
43.	Chapter 43 [not yet published]
44.	Chapter 44 [not yet published]
45.	Chapter 45 [not yet published]
46.	Chapter 46 [not yet published]
47.	Chapter 47 [not yet published]
48.	Chapter 48 [not yet published]
49.	Chapter 49 [not yet published]
50.	Chapter 50 [not yet published]
51.	Chapter 51 [not yet published]
52.	Chapter 52 [not yet published]
53.	Chapter 53 [not yet published]
54.	Chapter 54 [not yet published]
55.	Chapter 55 [not yet published]
56.	Chapter 56 [not yet published]
57.	Chapter 57 [not yet published]
58.	Chapter 58 [not yet published]
59.	Chapter 59 [not yet published]
60.	Chapter 60 [not yet published]
61.	Chapter 61 [not yet published]
62.	Chapter 62 [not yet published]
63.	Chapter 63 [not yet published]
64.	Chapter 64 [not yet published]
65.	Chapter 65 [not yet published]
66.	Chapter 66 [not yet published]
67.	Chapter 67 [not yet published]
68.	Chapter 68 [not yet published]
69.	Chapter 69 [not yet published]
70.	Chapter 70 [not yet published]
71.	Chapter 71 [not yet published]
72.	Chapter 72 [not yet published]

ab.

Abbreviations

Notes

Bibliography

·	Primary Sources in Tibetan and Sanskrit
·	Secondary References in Tibetan and Sanskrit
·	Secondary References in English and Other Languages

Glossary

ci.

Citation Index

Summary

s.1

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.

s.2

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.

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Acknowledgements

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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.

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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.

Introduction

Overview

i.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of the three so-called “long” Perfection of Wisdom, or Prajñāpāramitā, sūtras. Indeed, not only is it the very longest of all Buddhist texts, but it is among the longest single works of literature in any language or culture. In the Degé Kangyur it fills twelve volumes, and comprises fourteen percent of the whole collection by number of pages.

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

Chinese

Sanskrit

Tibetan

Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

1. Those Based on the Abhisamayālaṃkāra

2. The Two Bṛhaṭṭīkā Commentaries

3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

From the Abhisamayālaṃkāra Perspective

From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

The Translation

The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 1: The Context

[V14] [F.1.b] [B1]

1.1

Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,56 supreme in their perfection of all mental powers, with the exception of just one person‍—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns‍—Yaśodharā and Mahāprajāpatī and so on‍— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.

Chapter 2: Śāriputra

2.1

At that time, when the Blessed One thus understood that the world‍—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras‍—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”

Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

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3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired speech, or will he reveal it through the power of the Buddha?”

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Chapter 4

4.1

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4.2

“Blessed Lord, bodhisattva great beings who wish to comprehend sights should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sounds should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend odors should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tastes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tangibles should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental phenomena should train in the perfection of wisdom.

4.3

“Blessed Lord, bodhisattva great beings who wish to comprehend visual consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend auditory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend olfactory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend gustatory consciousness should train in the perfection of wisdom. Blessed Lord, [F.312.a] bodhisattva great beings who wish to comprehend tactile consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental consciousness should train in the perfection of wisdom.

4.4

4.5

4.6

“Blessed Lord, bodhisattva great beings who wish to abandon attachment should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon hatred should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon delusion should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon false views about perishable composites [F.314.a] should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon doubt should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon a sense of moral and ascetic supremacy should train in the perfection of wisdom.

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4.7

“Bodhisattva great beings who wish to abandon attachment to sense objects and malice should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to form should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to formlessness should train in the perfection of wisdom.

4.8

4.9

“Bodhisattva great beings who wish to abandon the path of the ten nonvirtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the path of the ten virtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four meditative concentrations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four immeasurable attitudes should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four formless absorptions should train in the perfection of wisdom. [F.315.a] Bodhisattva great beings who wish to perfect the five extrasensory powers should train in the perfection of wisdom.

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4.10

“Bodhisattva great beings who wish to perfect the perfection of generosity should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of ethical discipline should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of tolerance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of perseverance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of meditative concentration should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of wisdom should train in the perfection of wisdom.

4.11

4.12

Bodhisattva great beings who wish to perfect the four applications of mindfulness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four correct exertions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four supports for miraculous ability should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five faculties should train in the perfection of wisdom. Bodhisattva great beings [F.316.b] who wish to perfect the five powers should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the seven branches of enlightenment should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the noble eightfold path should train in the perfection of wisdom.

4.13

“Bodhisattva great beings who wish to perfect the emptiness, signlessness, and wishlessness gateways to liberation should train in the perfection of wisdom.

4.14

“Bodhisattva great beings who wish to perfect the four truths of the noble ones should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eight liberations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the nine serial steps of meditative absorption should train in the perfection of wisdom.

4.15

“Bodhisattva great beings who wish to perfect the ten powers of the tathāgatas should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four fearlessnesses should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four kinds of exact knowledge [F.317.a] should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great loving kindness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great compassion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eighteen distinct qualities of the buddhas should train in the perfection of wisdom.

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4.16

“Bodhisattva great beings who wish to dwell in the meditative stability associated with the branches of enlightenment, and arising from the first meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the second meditative concentration; and arising from the second meditative concentration, become absorbed in cessation, and on arising from cessation become absorbed in the third meditative concentration; and arising from the third meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the fourth meditative concentration; and arising from the fourth meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of loving kindness; and arising from the meditative stability of loving kindness, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of compassion; and arising from the meditative stability of compassion, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of empathetic joy; and arising from the meditative stability of empathetic joy, become absorbed in cessation, [F.317.b] and on arising from cessation, become absorbed in the meditative stability of equanimity; and arising from the meditative stability of equanimity, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite space; and arising from the sphere of infinite space, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of nothing-at-all; and arising from the sphere of nothing-at-all, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite consciousness; and arising from the sphere of infinite consciousness, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of neither perception nor nonperception; and on arising from the sphere of neither perception nor nonperception become absorbed in cessation‍—they should train in the perfection of wisdom.

4.17

4.18

“So it is that bodhisattva great beings who wish to attain these and other gateways of meditative stability should train in the perfection of wisdom.

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4.19

“Moreover, Blessed Lord, bodhisattva great beings who wish to fulfill the aspirations of all beings should train in the perfection of wisdom. Furthermore, Blessed Lord, bodhisattva great beings who wish to fulfill such roots of virtue that, when they have perfected those roots of virtue, they do not fall to the lower realms, are not born in inferior families, do not abide at the level of the śrāvakas or the level of the pratyekabuddhas, and do not fall into the great immaturity 268 bodhisattvas might have should train in the perfection of wisdom.”

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4.20

Then the venerable Śāradvatīputra asked the venerable Subhūti, “How, Venerable Subhūti, do bodhisattva great beings fall into the great immaturity?”269

4.21

The venerable Śāradvatīputra having spoken thus, the venerable Subhūti replied to him, “Venerable Śāradvatīputra, when bodhisattva great beings who lack skill in means practice the six perfections, in doing so by basing themselves‍—due to their lack of skill in means‍—on the meditative stabilities of emptiness, signlessness, and wishlessness, [F.320.a] they do not regress to the level of śrāvakas or pratyekabuddhas, but nor do they enter a bodhisattva’s full maturity.270 That is the immaturity of bodhisattva great beings.”

4.22

“Venerable Subhūti, why is that the immaturity of bodhisattva great beings?”

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Subhūti replied, “Venerable Śāradvatīputra, this ‘immaturity’ of bodhisattva great beings is craving for the Dharma.”271

4.23

“What, Venerable Subhūti, is craving for the Dharma?” asked Śāradvatīputra.

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Subhūti replied, “Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.24

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are impermanent; become attached to, fixate on, and form the notion that feelings are impermanent; become attached to, fixate on, and form the notion that perceptions are impermanent; become attached to, fixate on, and form the notion that formative predispositions are impermanent; and become attached to, fixate on, and form the notion that [F.320.b] consciousness is impermanent, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.25

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are suffering; become attached to, fixate on, and form the notion that feelings are suffering; become attached to, fixate on, and form the notion that perceptions are suffering; become attached to, fixate on, and form the notion that formative predispositions are suffering; and become attached to, fixate on, and form the notion that consciousness is suffering, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.26

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are nonself; become attached to, fixate on, and form the notion that feelings are nonself; become attached to, fixate on, and form the notion that perceptions are nonself; become attached to, fixate on, and form the notion that formative predispositions are nonself; and become attached to, fixate on, and form the notion that consciousness is nonself, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.27

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom [F.321.a] and they become attached to, fixate on, and form the notion that physical forms are at peace; become attached to, fixate on, and form the notion that feelings are at peace; become attached to, fixate on, and form the notion that perceptions are at peace; become attached to, fixate on, and form the notion that formative predispositions are at peace; and become attached to, fixate on, and form the notion that consciousness is at peace, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.28

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.29

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are signless; become attached to, fixate on, and form the notion that feelings are signless; become attached to, fixate on, and form the notion that perceptions are signless; become attached to, fixate on, and form the notion that formative predispositions are signless; [F.321.b] and become attached to, fixate on, and form the notion that consciousness is signless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.30

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are wishless; become attached to, fixate on, and form the notion that feelings are wishless; become attached to, fixate on, and form the notion that perceptions are wishless; become attached to, fixate on, and form the notion that formative predispositions are wishless; and become attached to, fixate on, and form the notion that consciousness is wishless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

4.31

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they become attached to, fixate on, and form the notion that these physical forms are to be renounced, and that they should renounce physical forms; that these feelings are to be renounced, and that they should renounce feelings; that these perceptions are to be renounced, and that they should renounce perceptions; that these formative predispositions should be renounced, and that they should renounce formative predispositions; that this consciousness should be renounced, and that they should renounce consciousness; that this suffering should be comprehended, and that they should comprehend suffering; that this cause of suffering should be renounced, and that they should renounce the cause of suffering; that this cessation should be actualized, and that they should actualize cessation; that this path should be cultivated, and that they [F.322.a] should cultivate the path; that this is affliction and that is purification; that these attributes should be tended and those attributes should not be tended; that bodhisattva great beings should do this and should not do that; that this is the path of bodhisattva great beings and that is not the path; that this is the training of bodhisattva great beings and that is not the training; that this is the bodhisattva great beings’ perfection of generosity and that is not the perfection of generosity; that this is the bodhisattva great beings’ perfection of ethical discipline and that is not the perfection of ethical discipline; that this is the bodhisattva great beings’ perfection of tolerance and that is not the perfection of tolerance; that this is the bodhisattva great beings’ perfection of perseverance and that is not the perfection of perseverance; that this is the bodhisattva great beings’ perfection of meditative concentration and that is not the perfection of meditative concentration; that this is the bodhisattva great beings’ perfection of wisdom and that is not the perfection of wisdom; that this is the bodhisattva great beings’ skill in means and that is not skill in means; and that this is the maturity of bodhisattva great beings, and that is their immaturity, then this is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.”

4.32

“Venerable Subhūti, what is the maturity of a bodhisattva great being?”

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4.33

“Venerable Śāradvatīputra, if bodhisattva great beings practice the perfection of wisdom accordingly, they will enter a bodhisattva’s full maturity.

4.34

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice [F.323.b] the perfection of wisdom, they should train as follows: While they are training, they should by all means cognize physical forms, but they should not give rise to conceit on account of those physical forms; they should cognize feelings, but they should not give rise to conceit on account of those feelings; they should cognize perceptions, but they should not give rise to conceit on account of those perceptions; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; and they should cognize consciousness, but they should not give rise to conceit on account of that consciousness. They should cognize the eyes, but they should not give rise to conceit on account of those eyes; they should cognize the ears, but they should not give rise to conceit on account of those ears; they should cognize the nose, but they should not give rise to conceit on account of that nose; they should cognize the tongue, but they should not give rise to conceit on account of that tongue; they should cognize the body, but they should not give rise to conceit on account of that body; and they should cognize the mental faculty, but they should not give rise to conceit on account of that mental faculty. They should cognize sights, but they should not give rise to conceit on account of those sights; they should cognize sounds, but they should not give rise to conceit on account of those sounds; they should cognize odors, but they should not give rise to conceit on account of those odors; they should cognize tastes, but they should not give rise to conceit on account of those tastes; they should cognize tangibles, but they should not give rise to conceit on account of those tangibles; and they should cognize mental phenomena, but they should not give rise to conceit on account of those mental phenomena. They should cognize visual consciousness, but they should not give rise to conceit on account of that visual consciousness; they should cognize auditory consciousness, but they should not give rise to conceit on account of that auditory consciousness; they should cognize olfactory consciousness, but they should not give rise to conceit on account of that olfactory consciousness; they should cognize gustatory consciousness, but they should not give rise to conceit on account of that gustatory consciousness; they should cognize tactile consciousness, but they should not give rise to conceit on account of that tactile consciousness; and they should cognize mental consciousness but they should not give rise to conceit on account of that mental consciousness. They should cognize visually compounded sensory contact, [F.324.a] but they should not give rise to conceit on account of that visually compounded sensory contact; they should cognize aurally compounded sensory contact, but they should not give rise to conceit on account of that aurally compounded sensory contact; they should cognize nasally compounded sensory contact, but they should not give rise to conceit on account of that nasally compounded sensory contact; they should cognize lingually compounded sensory contact, but they should not give rise to conceit on account of that lingually compounded sensory contact; they should cognize corporeally compounded sensory contact, but they should not give rise to conceit on account of that corporeally compounded sensory contact; and they should cognize mentally compounded sensory contact, but they should not give rise to conceit on account of that mentally compounded sensory contact. They should cognize feelings conditioned by visually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by visually compounded sensory contact; they should cognize feelings conditioned by aurally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by aurally compounded sensory contact; they should cognize feelings conditioned by nasally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by nasally compounded sensory contact; they should cognize feelings conditioned by lingually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by lingually compounded sensory contact; they should cognize feelings conditioned by corporeally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by corporeally compounded sensory contact; and they should cognize feelings conditioned by mentally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by mentally compounded sensory contact. They should cognize the earth element, but they should not give rise to conceit on account of that earth element; they should cognize the water element, but they should not give rise to conceit on account of that water element; they should cognize the fire element, but they should not give rise to conceit on account of that fire element; they should cognize the wind element, but they should not give rise to conceit on account of that wind element; they should cognize the space element, but they should not give rise to conceit on account of that space element; [F.324.b] and they should cognize the consciousness element, but they should not give rise to conceit on account of that consciousness element. They should cognize ignorance, but they should not give rise to conceit on account of that ignorance; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; they should cognize consciousness, but they should not give rise to conceit on account of that consciousness; they should cognize name and form, but they should not give rise to conceit on account of that name and form; they should cognize the six sense fields, but they should not give rise to conceit on account of those six sense fields; they should cognize sensory contact, but they should not give rise to conceit on account of that sensory contact; they should cognize sensation, but they should not give rise to conceit on account of that sensation; they should cognize craving, but they should not give rise to conceit on account of that craving; they should cognize grasping, but they should not give rise to conceit on account of that grasping; they should cognize the rebirth process, but they should not give rise to conceit on account of that rebirth process; they should cognize birth, but they should not give rise to conceit on account of that birth; and they should cognize aging and death, but they should not give rise to conceit on account of that aging and death. They should cognize the perfection of generosity, but they should not give rise to conceit on account of that perfection of generosity; they should cognize the perfection of ethical discipline, but they should not give rise to conceit on account of that perfection of ethical discipline; they should cognize the perfection of tolerance, but they should not give rise to conceit on account of that perfection of tolerance; they should cognize the perfection of perseverance, but they should not give rise to conceit on account of that perfection of perseverance; they should cognize the perfection of meditative concentration, but they should not give rise to conceit on account of that perfection of meditative concentration; and they should cognize the perfection of wisdom but they should not give rise to conceit on account of that perfection of wisdom. They should cognize the emptiness of internal phenomena, but they should not give rise to conceit on account of that emptiness of internal phenomena; they should cognize the emptiness of external phenomena, but they should not give rise to conceit on account of that emptiness of external phenomena; they should cognize the emptiness of external and internal phenomena, but they should not give rise to conceit [F.325.a] on account of that emptiness of external and internal phenomena; they should cognize the emptiness of emptiness, but they should not give rise to conceit on account of that emptiness of emptiness; they should cognize the emptiness of great extent, but they should not give rise to conceit on account of that emptiness of great extent; they should cognize the emptiness of ultimate reality, but they should not give rise to conceit on account of that emptiness of ultimate reality; they should cognize the emptiness of conditioned phenomena, but they should not give rise to conceit on account of that emptiness of conditioned phenomena; they should cognize the emptiness of unconditioned phenomena, but they should not give rise to conceit on account of that emptiness of unconditioned phenomena; they should cognize the emptiness of the unlimited, but they should not give rise to conceit on account of that emptiness of the unlimited; they should cognize the emptiness of that which has neither beginning nor end, but they should not give rise to conceit on account of that emptiness of that which has neither beginning nor end; they should cognize the emptiness of nonexclusion, but they should not give rise to conceit on account of that emptiness of nonexclusion; they should cognize the emptiness of inherent nature, but they should not give rise to conceit on account of that emptiness of inherent nature; they should cognize the emptiness of all phenomena, but they should not give rise to conceit on account of that emptiness of all phenomena; they should cognize the emptiness of intrinsic defining characteristics, but they should not give rise to conceit on account of that emptiness of intrinsic defining characteristics; they should cognize the emptiness of that which cannot be apprehended, but they should not give rise to conceit on account of that emptiness of that which cannot be apprehended; they should cognize the emptiness of nonentities, but they should not give rise to conceit on account of that emptiness of nonentities; they should cognize the emptiness of essential nature, but they should not give rise to conceit on account of that emptiness of essential nature; and they should cognize the emptiness of an essential nature of nonentities, but they should not give rise to conceit on account of that emptiness of an essential nature of nonentities. They should cognize the meditative concentrations, but they should not give rise to conceit on account of those meditative concentrations; they should cognize the immeasurable attitudes, but they should not give rise to conceit on account of those immeasurable attitudes; they should cognize the formless absorptions, [F.325.b] but they should not give rise to conceit on account of those formless absorptions; they should cognize the extrasensory powers, but they should not give rise to conceit on account of those extrasensory powers; and they should cognize the five eyes, but they should not give rise to conceit on account of those five eyes. They should cognize the applications of mindfulness, but they should not give rise to conceit on account of those applications of mindfulness; they should cognize the correct exertions, but they should not give rise to conceit on account of those correct exertions; they should cognize the supports for miraculous ability, but they should not give rise to conceit on account of those supports for miraculous ability; they should cognize the faculties, but they should not give rise to conceit on account of those faculties; they should cognize the powers, but they should not give rise to conceit on account of those powers; they should cognize the branches of enlightenment, but they should not give rise to conceit on account of those branches of enlightenment; and they should cognize the noble eightfold path, but they should not give rise to conceit on account of that noble eightfold path. They should cognize the truths of the noble ones, but they should not give rise to conceit on account of those truths of the noble ones; they should cognize the eight liberations, but they should not give rise to conceit on account of those eight liberations; and they should cognize the nine serial steps of meditative absorption, but they should not give rise to conceit on account of those nine serial steps of meditative absorption. They should cognize the emptiness, signlessness, and wishlessness gateways to liberation, but they should not give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation; they should cognize the meditative stabilities, but they should not give rise to conceit on account of those meditative stabilities; they should cognize the gateways of the dhāraṇīs, but they should not give rise to conceit on account of those gateways of the dhāraṇīs; [F.326.a] they should cognize the ten powers of the tathāgatas, but they should not give rise to conceit on account of those ten powers of the tathāgatas; they should cognize the four fearlessnesses, but they should not give rise to conceit on account of those four fearlessnesses; they should cognize the four kinds of exact knowledge, but they should not give rise to conceit on account of those four kinds of exact knowledge; they should cognize great loving kindness, but they should not give rise to conceit on account of that great loving kindness; they should cognize great compassion, but they should not give rise to conceit on account of that great compassion; and they should cognize the eighteen distinct qualities of the buddhas, but they should not give rise to conceit on account of those eighteen distinct qualities of the buddhas.

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4.35

“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should not give rise to conceit even on account of the mind of enlightenment, nor should they give rise to conceit on account of the mind that is equal to the unequalled, nor should they give rise to conceit on account of the mind of vast extent. If you ask why, it is because that mind is not mind. The nature of the mind is luminosity.”

T3808

4.36

“Venerable Subhūti, what is luminosity‍—the inherent nature of mind?”

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Subhūti replied, “Venerable Śāradvatīputra, mind neither has desire, nor is it without desire; it neither has delusion, nor is it without delusion; it neither has hatred, nor is it without hatred; it neither has obsession, nor is it without obsession; it neither has obscuration, nor is it without obscuration; it neither has impediment, nor is it without impediment;272 it neither has latent impulses, nor is it without latent impulses; it neither has fetters, nor is it without fetters; it neither has mistaken views, nor is it without mistaken views; it neither has śrāvakas, nor is it without śrāvakas;273 and it neither has pratyekabuddhas, nor is it without pratyekabuddhas. This, Venerable Śāradvatīputra, [F.326.b] is the natural luminosity of the mind that bodhisattva great beings have.”

4.37

“Venerable Subhūti! Does this mind that is not the mind exist?”

T3808

“Venerable Śāradvatīputra,” Subhūti asked in return, “if it is thus not mind, can existence or nonexistence be apprehended, or do they exist in that which is not mind?”

“No, Venerable Subhūti,” he replied.

4.38

Subhūti then asked, “Venerable Śāradvatīputra, if that which is not mind has neither existence nor nonexistence, and if it cannot be apprehended, how then, Venerable Śāradvatīputra, can you be correct in asking ‘Does this mind that is not the mind exist?’ ”

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4.39

“Venerable Subhūti, what is that which is not the mind?”

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“Venerable Śāradvatīputra,” replied Subhūti, “that which is not the mind is unchanging and without conceptual notions. That is the real nature of all phenomena. Therein there is no mind. This is said to be inconceivable.”

4.40

“Venerable Subhūti, just as the mind is unchanging and without conceptual notions, are physical forms also unchanging and without conceptual notions? So too, are feelings unchanging and without conceptual notions? So too, are perceptions unchanging and without conceptual notions? So too, are formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are the eyes unchanging and without conceptual notions? So too, are the ears unchanging and without conceptual notions? So too, is the nose unchanging [F.327.a] and without conceptual notions? So too, is the tongue unchanging and without conceptual notions? So too, is the body unchanging and without conceptual notions? So too, is the mental faculty unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are sights unchanging and without conceptual notions? So too, are sounds unchanging and without conceptual notions? So too, are odors unchanging and without conceptual notions? So too, are tastes unchanging and without conceptual notions? So too, are tangibles unchanging and without conceptual notions? So too, are mental phenomena unchanging and without conceptual notions?

T3808

4.41

“Just as the mind is unchanging and without conceptual notions, so too, is the sensory element of the eyes unchanging and without conceptual notions? So too, is the sensory element of sights unchanging and without conceptual notions? So too, is the sensory element of visual consciousness unchanging and without conceptual notions? So too, is the sensory element of the ears unchanging and without conceptual notions? So too, is the sensory element of sounds unchanging and without conceptual notions? So too, is the sensory element of auditory consciousness unchanging and without conceptual notions? So too, is the sensory element of the nose unchanging and without conceptual notions? So too, is the sensory element of odors unchanging and without conceptual notions? So too, is the sensory element of olfactory consciousness unchanging and without conceptual notions? [F.327.b] So too, is the sensory element of the tongue unchanging and without conceptual notions? So too, is the sensory element of tastes unchanging and without conceptual notions? So too, is the sensory element of gustatory consciousness unchanging and without conceptual notions? So too, is the sensory element of the body unchanging and without conceptual notions? So too, is the sensory element of tangibles unchanging and without conceptual notions? So too, is the sensory element of tactile consciousness unchanging and without conceptual notions? So too, is the sensory element of the mental faculty unchanging and without conceptual notions? So too, is the sensory element of mental phenomena unchanging and without conceptual notions? So too, is the sensory element of mental consciousness unchanging and without conceptual notions?

4.42

“Just as the mind is unchanging and without conceptual notions, so too, is ignorance unchanging and without conceptual notions? So too, are the formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? So too, are name and form unchanging and without conceptual notions? So too, are the six sense fields unchanging and without conceptual notions? So too, is sensory contact unchanging and without conceptual notions? So too, is sensation unchanging and without conceptual notions? So too, is craving unchanging and without conceptual notions? So too, is grasping unchanging and without conceptual notions? So too, is the rebirth process unchanging [F.328.a] and without conceptual notions? So too, is birth unchanging and without conceptual notions? So too, are aging and death unchanging and without conceptual notions?

4.43

“Just as the mind is unchanging and without conceptual notions, so too, is the perfection of generosity unchanging and without conceptual notions? So too, is the perfection of ethical discipline unchanging and without conceptual notions? So too, is the perfection of tolerance unchanging and without conceptual notions? So too, is the perfection of perseverance unchanging and without conceptual notions? So too, is the perfection of meditative concentration unchanging and without conceptual notions? So too, is the perfection of wisdom unchanging and without conceptual notions?

4.44

“Just as the mind is unchanging and without conceptual notions, so too, is the emptiness of internal phenomena unchanging and without conceptual notions? So too, is the emptiness of external phenomena unchanging and without conceptual notions? So too, is the emptiness of external and internal phenomena unchanging and without conceptual notions? So too, is the emptiness of emptiness unchanging and without conceptual notions? So too, is the emptiness of great extent unchanging and without conceptual notions? So too, is the emptiness of ultimate reality unchanging and without conceptual notions? So too, is the emptiness of conditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of unconditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of the unlimited unchanging and [F.328.b] without conceptual notions? So too, is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions? So too, is the emptiness of nonexclusion unchanging and without conceptual notions? So too, is the emptiness of inherent nature unchanging and without conceptual notions? So too, is the emptiness of all phenomena unchanging and without conceptual notions? So too, is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions? So too, is the emptiness of that which cannot be apprehended unchanging and without conceptual notions? So too, is the emptiness of nonentities unchanging and without conceptual notions? So too, is the emptiness of essential nature unchanging and without conceptual notions? So too, is the emptiness of an essential nature of nonentities unchanging and without conceptual notions?

4.45

“Just as mind is unchanging and without conceptual notions, so too, are the applications of mindfulness unchanging and without conceptual notions? So too, are the correct exertions unchanging and without conceptual notions? So too, are the supports for miraculous ability unchanging and without conceptual notions? So too, are the faculties unchanging and without conceptual notions? So too, are the powers unchanging and without conceptual notions? So too, are the branches of enlightenment unchanging and without conceptual notions? So too, is the noble eightfold path unchanging and without conceptual notions? So too, are the truths of the noble ones unchanging and without conceptual notions? So too, are the meditative concentrations [F.329.a] unchanging and without conceptual notions? So too, are the immeasurable attitudes unchanging and without conceptual notions? So too, are the formless absorptions unchanging and without conceptual notions? So too, are the eight liberations unchanging and without conceptual notions? So too, are the nine serial steps of meditative absorption unchanging and without conceptual notions? So too, are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions? So too, are the extrasensory powers unchanging and without conceptual notions? So too, are the meditative stabilities unchanging and without conceptual notions? So too, are the dhāraṇī gateways unchanging and without conceptual notions? So too, is great love unchanging and without conceptual notions? So too, is great compassion unchanging and without conceptual notions? So too, are the ten powers of the tathāgatas unchanging and without conceptual notions? So too, are the four fearlessnesses unchanging and without conceptual notions? So too, are the four kinds of exact knowledge unchanging and without conceptual notions? So too, are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions? So too, is the fruit of having entered the stream unchanging and without conceptual notions? So too, [F.329.b] is the fruit of once-returner unchanging and without conceptual notions? So too, is the fruit of non-returner unchanging and without conceptual notions? So too, is arhatship unchanging and without conceptual notions? So too, is individual enlightenment unchanging and without conceptual notions? So too, is the knowledge of the aspects of the path unchanging and without conceptual notions?274 And so too, is all-aspect omniscience unchanging and without conceptual notions?”

4.46

“Venerable Śāradvatīputra, it is so!” replied Subhūti. “Just as the mind is unchanging and without conceptual notions, so too are physical forms unchanging and without conceptual notions. So too are feelings unchanging and without conceptual notions. So too are perceptions unchanging and without conceptual notions. So too are formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are the eyes unchanging and without conceptual notions. So too are the ears unchanging and without conceptual notions. So too is the nose unchanging and without conceptual notions. So too is the tongue unchanging and without conceptual notions. So too is the body unchanging and without conceptual notions. So too is the mental faculty unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are sights unchanging and without conceptual notions. So too are sounds unchanging and without conceptual notions. So too are odors [F.330.a] unchanging and without conceptual notions. So too are tastes unchanging and without conceptual notions. So too are tangibles unchanging and without conceptual notions. So too are mental phenomena unchanging and without conceptual notions.

4.47

“Just as the mind is unchanging and without conceptual notions, so too is the sensory element of the eyes unchanging and without conceptual notions. So too is the sensory element of sights unchanging and without conceptual notions. So too is the sensory element of visual consciousness unchanging and without conceptual notions. So too is the sensory element of the ears unchanging and without conceptual notions. So too is the sensory element of sounds unchanging and without conceptual notions. So too is the sensory element of auditory consciousness unchanging and without conceptual notions. So too is the sensory element of the nose unchanging and without conceptual notions. So too is the sensory element of odors unchanging and without conceptual notions. So too is the sensory element of olfactory consciousness unchanging and without conceptual notions. So too is the sensory element of the tongue unchanging and without conceptual notions. So too is the sensory element of tastes unchanging and without conceptual notions. So too is the sensory element of gustatory consciousness unchanging and without conceptual notions. So too is the sensory element of the body unchanging and without conceptual notions. So too is the sensory element of tangibles unchanging and without conceptual notions. So too is the sensory element of tactile consciousness unchanging and without conceptual notions. So too is the sensory element of the mental faculty unchanging and without conceptual notions. So too is the sensory element of mental phenomena unchanging and without conceptual notions. So too is the sensory element of mental consciousness [F.330.b] unchanging and without conceptual notions.

4.48

“Just as the mind is unchanging and without conceptual notions, so too is ignorance unchanging and without conceptual notions. So too are the formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. So too are name and form unchanging and without conceptual notions. So too are the six sense fields unchanging and without conceptual notions. So too is sensory contact unchanging and without conceptual notions. So too is sensation unchanging and without conceptual notions. So too is craving unchanging and without conceptual notions. So too is grasping unchanging and without conceptual notions. So too is the rebirth process unchanging and without conceptual notions. So too is birth unchanging and without conceptual notions. So too are aging and death unchanging and without conceptual notions.

4.49

“Just as the mind is unchanging and without conceptual notions, so too is the perfection of generosity unchanging and without conceptual notions. So too is the perfection of ethical discipline unchanging and without conceptual notions. So too is the perfection of tolerance unchanging and without conceptual notions. So too is the perfection of perseverance unchanging and without conceptual notions. So too is the perfection of meditative concentration unchanging and without conceptual notions. So too is the perfection of wisdom unchanging and without conceptual notions.

4.50

“Just as the mind is unchanging and without conceptual notions, so too is the emptiness of internal phenomena unchanging and without conceptual notions. [F.331.a] So too is the emptiness of external phenomena unchanging and without conceptual notions. So too is the emptiness of external and internal phenomena unchanging and without conceptual notions. So too is the emptiness of emptiness unchanging and without conceptual notions. So too is the emptiness of great extent unchanging and without conceptual notions. So too is the emptiness of ultimate reality unchanging and without conceptual notions. So too is the emptiness of conditioned phenomena unchanging and without conceptual notions. So too is the emptiness of unconditioned phenomena unchanging and without conceptual notions. So too is the emptiness of the unlimited unchanging and without conceptual notions. So too is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions. So too is the emptiness of nonexclusion unchanging and without conceptual notions. So too is the emptiness of inherent nature unchanging and without conceptual notions. So too is the emptiness of all phenomena unchanging and without conceptual notions. So too is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions. So too is the emptiness of that which cannot be apprehended unchanging and without conceptual notions. So too is the emptiness of nonentities unchanging and without conceptual notions. So too is the emptiness of essential nature unchanging and without conceptual notions. So too is the emptiness of an essential nature of nonentities unchanging and without conceptual notions.

4.51

“Just as mind is unchanging and without conceptual notions, so too are the applications of mindfulness unchanging and without conceptual notions. So too are the correct exertions unchanging and without conceptual notions. [F.331.b] So too are the supports for miraculous ability unchanging and without conceptual notions. So too are the faculties unchanging and without conceptual notions. So too are the powers unchanging and without conceptual notions. So too are the branches of enlightenment unchanging and without conceptual notions. So too is the noble eightfold path unchanging and without conceptual notions. So too are the truths of the noble ones unchanging and without conceptual notions. So too are the meditative concentrations unchanging and without conceptual notions. So too are the immeasurable attitudes unchanging and without conceptual notions. So too are the formless absorptions unchanging and without conceptual notions. So too are the eight liberations unchanging and without conceptual notions. So too are the nine serial steps of meditative absorption unchanging and without conceptual notions. So too are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions. So too are the extrasensory powers unchanging and without conceptual notions. So too are the meditative stabilities unchanging and without conceptual notions. So too are the dhāraṇī gateways unchanging and without conceptual notions. So too is great love unchanging and without conceptual notions. So too is great compassion unchanging and without conceptual notions. So too are the ten powers of the tathāgatas unchanging and without conceptual notions. So too are the four fearlessnesses unchanging [F.332.a] and without conceptual notions. So too are the four kinds of exact knowledge unchanging and without conceptual notions. So too are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions. So too is the fruit of having entered the stream unchanging and without conceptual notions. So too is the fruit of once-returner unchanging and without conceptual notions. So too is the fruit of non-returner unchanging and without conceptual notions. So too is arhatship unchanging and without conceptual notions. So too is individual enlightenment unchanging and without conceptual notions. So too is the knowledge of the aspects of the path unchanging and without conceptual notions. And so too is all-aspect omniscience unchanging and without conceptual notions.”

T3808

4.52

Then the venerable Śāradvatīputra said, “You have spoken well, Venerable Subhūti! Excellent, excellent, Venerable Subhūti! You are the son and heir of the Blessed Lord! Born from his mouth, arisen from the Dharma, emanated by the Dharma, inheritor of the Dharma, not an inheritor of material things, but an immediate physical eyewitness to the attributes of the buddhas.275 You are the one said by the Blessed Lord to be supreme among śrāvakas who practice without afflicted mental states,276 and this exposition of yours is reminiscent of that approach.

T3808

4.53

“Venerable Subhūti, bodhisattva great beings should indeed train in accordance with the perfection of wisdom. It is through this that bodhisattva great beings are indeed understood [F.332.b] to be irreversible. That is to say, one should know bodhisattva great beings not to be without the perfection of wisdom.

4.54

“Venerable Subhūti, even those277 who wish to train on the level of the śrāvakas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the pratyekabuddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the bodhisattvas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. And even bodhisattva great beings who wish to train on the level of the buddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. If you ask why, it is because the three vehicles through which bodhisattva great beings, śrāvakas, and pratyekabuddhas should train at all times, without interruption, are extensively taught therein.”

T3808

4.55

This completes the fourth chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B21]

Chapter 5

5.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?278

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Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

Chapter 7

7.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?

Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

Chapter 9

9.1

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the four applications of mindfulness. If you ask what these four are, they are the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, [F.178.a] and the application of mindfulness to phenomena.

9.2

“If you ask what the application of mindfulness to the body is, in this respect, Subhūti, bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner body, without apprehending anything and without forming conceptual thoughts to do with the body.

10.

Chapter 10

10.1

“Subhūti, you have asked, ‘How532 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

11.

Chapter 11

11.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;574 that is why it is called a Great Vehicle.

11.2

“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to575 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,576 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.

12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, completely perfect Buddha, thinks he is just to teach the Great Vehicle.”

12.2

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

13.

Chapter 13

13.1

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.2

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

ab.

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.

Notes

n.1

Evidence mentioned in the traditional histories for the same teaching to have been recorded in sūtras of different length is that the interlocutors are the same, and that all versions contain the same prophecy made about Gaṅgadevī, related in chapter 43 of the present text. See Butön, folios 73.b–74.a.

n.2

The six “mother” Prajñāpāramitā sūtras (yum drug), so called because they include all eight implicit topics of the Abhisamayālaṃkara, are the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12), along with the Verse Summary (Ratnaguṇasaṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.

n.3

Butön, folio 99.b; translation in Stein and Zangpo, p. 229.

n.4

See The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) introduction, and The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10) introduction.

n.5

See the 84000 Knowledge Base page on the Degé Kangyur’s Perfection of Wisdom section.

n.6

See Falk 2011; Falk and Karashima (2012 and 2013); and Salomon 2018, pp. 335–58.

n.7

This hypothesis, favored by most modern scholars as well as by traditional Nepalese exegetes, is also supported by the fact that one of the seven Chinese translations of the Eight Thousand, the Dao xing jing (道行經), or Dao xing banruo jing (道行般若經; Taishō 224), was the earliest ever of the Prajñāpāramitā texts to be translated (by Lokakṣema and others in 179 ᴄᴇ)‍—a century before the first “long” group of sūtras was brought to China from Khotan. Nevertheless, traditional scholarship in both China and Tibet favored the idea that the Eight Thousand was an abridgement or extract of the long sūtras. See Zacchetti 2015, p. 177.

n.8

See von Hinüber 2014 and Zacchetti 2015, p. 187. Critical editions of parts of the manuscript have been published by Conze (1962 and 1974), Zacchetti (2005), and Choong (2006).

n.56

bka’ yang dag pas, here and in the Twenty-Five Thousand, is one Tibetan rendering in the canonical texts of the Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.2 and n.21. Vetter, p. 67, n. 53, says it “deviates from the translation” of it as a verb (kun shes pa, “fully understand”).

n.266

Here the Twenty-Five Thousand (4.2) adds na ba, “ill health.”

n.267

“Shoulder ornament” renders dpung rgyan (keyūra), “upper arm bracelet,” which is a royal insignia of victory.

n.268

skyon chen po. le’u brgyad ma has rtse mo’i skyon; the Eighteen Thousand has skyon gyi spyi gtsug. Edg, s.v. mūdhāma, comments on Ghoṣa’s reading skyon med pa, nyāma. Note that when nyāma is understood as niyāma it means “secure,” “fixed,” “definite.”

n.269

Here “immaturity,” skyon chen po (mūdhāma), is contrasted with the “maturity,” skyon med pa (nyāma, niyāma), that comes below.

n.270

“Maturity” renders skyon med pa.

n.271

Alternatively, dharmatṛṣṇā may mean “craving for the dharmas” listed below.

n.272

“Impediment” renders gcod pa; Gilgit, 52v12, nīcaraṇa?

n.273

All the Tib editions of the Hundred Thousand omit sems; Ghoṣa, Kimura, and Gilgit all have citta, as does the Twenty-Five Thousand (“mindsets of the śrāvakas and pratyekabuddhas”).

n.274

The absence of thams cad shes pa here, not just from D but from all the other versions (including gser bri ma, kha 79a) is noteworthy. Below (kha 9b (5.389)) thams cad shes pa is included in the list.

n.275

Alternatively, “a direct eyewitness to the attributes who witnesses with the body,” as in the Vṛtti of Ārya Vimuktisena (Pensa edition, p. 44): “Non-returners who have attained the cessation absorption are called those who witness with the body because they witness a nirvāṇa-like dharma with their body. Why do they witness with their body? Because it is produced based on the body, since they are without thought (cittābhāva).”

n.276

“Without afflicted mental states” renders araṇa; raṇa generally means “conflict,” so a more literal translation of araṇa would be “without conflict.” The translation reflects the Tibetan, which is nyon mongs pa med pa.

n.277

“Even” renders kyang (api). “Those” is only added because of the requirements of English syntax, but this reading is corroborated by Gilgit, 53r10: śrāvakabhūmav api śīkṣitukāmenāyuṣmansubhūte iyam eva prajñāpāramitā prayatnataḥ, etc. However, Kimura, 1–1:155, śrāvakabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā; Ghoṣa, p. 503, śrāvakabhūmāv api śikṣitukāmenāyuṣman subhūte bodhisattvena mahāsattvena; and the Eighteen Thousand (7.30) explicitly say “bodhisattva great beings,” a reading with substantively different implications.

n.278

This is the same as Eighteen Thousand 8.1; Twenty-Five Thousand 5.1 omits.

n.532

Earlier, 8.377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”

n.574

“Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.

n.575

“Space” renders ākāśa and “accommodation” avakāśa.

n.576

“Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.13, mi mngon lags. However, below (ga F.295.b, 11.107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”

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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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Bongard-Levin, G. M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19–60.

Brunnhölzl, Karl (2010). Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.

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Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.

Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.

Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.

‍—‍—‍—‍—trans. (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.

‍—‍—‍—‍—trans. (1973b). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.

‍—‍—‍—‍—(1974). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 70 to 82 corresponding to the 6th, 7th, and 8th Abhisamayas. SOR 46. Rome: ISMEO, 1974.

‍—‍—‍—‍—(1975). The Large Sūtra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.

‍—‍—‍—‍—(1978). The Prajñāpāramitā Literature (Second edition). Tokyo: The Reiyukai, 1978.

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.

Dharmachakra Translation Committee, trans. (2019a). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍— (2019b). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgatabhagavajjñānavaipulyasūtraratnānanta, Toh 99). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍—‍— (trans.) (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. Book 6, Parts 1–2 of Jamgön Kongtrul, The Treasury of Knowledge. Boston: Snow Lion, 2012.

Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.

Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.

‍—‍—‍—‍—(2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.

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Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.

‍—‍—‍— (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahāprajñāpāramitāśāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.

Martin [Yerushalmi], Dan. “1,200-year-old Perfection of Wisdom Uncovered in Drepung.” Tibeto-Logic (blog). Posted July 7, 2012.

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ci.

Citation Index

2.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

2.3

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

Venerable Śāriputra having thus inquired, the Lord,

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

2.4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“because the applications of mindfulness cannot be apprehended.”

3.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

3.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

4.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

4.6

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Who want to eliminate greed, hatred, and confusion”

4.9

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“complete the ten wholesome actions… the perfections,”

4.15

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“the eighteen distinct attributes of a buddha.”

4.18

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“obtain the dhāraṇi gateways and meditative stabilizations.”

4.19

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“fulfill all the intentions of beings”

“complete all the wholesome roots.”

“The big flaw”—

4.22

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“A conforming love for dharmas”—

4.23

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Form a persistent negative attachment to the notion”—

4.32

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“flawlessness”

“Do not see in inner emptiness outer emptiness”—

“And… in outer emptiness inner emptiness”—

4.34

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Train so that they know form but do not falsely project anything because of it”—

“the eighteen distinct attributes of a buddha,”

4.35

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“do not falsely project anything even because of the thought of awakening.”

“Because that thought is no thought”—

“the basic nature of thought is clear light,”

4.36

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“A thought that is not conjoined with greed nor disjoined from greed”

4.37

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Venerable Subhūti, the thought of which you say ‘it is no thought,’ does that thought exist?”

“Venerable Śāriputra, can you apprehend existence or nonexistence there, in that state of no thought?”

“No, Venerable Subhūti.”

4.38

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Is then… this argumentative investigation of yours… appropriate?”

4.39

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Venerable Subhūti, what is the state of no thought?”

“Venerable Śāriputra, the state of no thought is a state without distortion and without conceptualization,”

4.40

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Venerable Subhūti, just as thought is without distortion and without conceptualization, so too is form without distortion and without conceptualization?”

4.51

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“unsurpassed, perfect, complete awakening are without distortion and without conceptualization as well.”

4.52

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“The Lord’s son, close to his bosom”—

“born from his Dharma,”

“magically produced from his Dharma,”

“his Dharma heir,”

“not heir to material possessions,”

“a direct eyewitness to the dharmas,”

“who witnesses with your body,”

“foremost of those who are at the conflict-free stage.”

“excellent!”

4.54

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“because in this perfection of wisdom there is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas.”

“in this perfection of wisdom is detailed instruction for the three vehicles,”

5.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Reload this text to be read alongside this commentary

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

The Perfection of Wisdom in One Hundred Thousand Lines Chapter 4

Toh 8

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Text Body

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 4