The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 4
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
Current version v 1.0.18 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.
The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.
Acknowledgements
The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:
Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.
We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.
Text Body
Chapter 4
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattva great beings who wish to comprehend physical forms should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish [F.311.a] to comprehend perceptions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the eyes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the ears should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the nose should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the tongue should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the body should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the mental faculty [F.311.b] should train in the perfection of wisdom.
“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.
“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.
“Blessed Lord, bodhisattva great beings who wish to comprehend visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mentally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings [F.312.b] who wish to comprehend feelings conditioned by aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by mentally compounded sensory contact should train in the perfection of wisdom.
“Blessed Lord, bodhisattva great beings who wish to comprehend ignorance should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend name and form [F.313.a] should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the six sense fields should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend craving should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend grasping should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the rebirth process should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend birth should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aging should train in the perfection of wisdom.266 Blessed Lord, bodhisattva great beings who wish [F.313.b] to comprehend death should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sorrow should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lamentation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend suffering should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend discomfort should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend agitation should train in the perfection of wisdom.
“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.
“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.
“Bodhisattva great beings who wish to abandon the fetters should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the latent impulses should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the obsessions should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four nourishments should train in the perfection of wisdom. [F.314.b] Bodhisattva great beings who wish to comprehend the four bonds should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four torrents should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four knots should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four graspings should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four misconceptions should train in the perfection of wisdom.
“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.
“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.
“Bodhisattva great beings who wish to perfect the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external and internal phenomena [F.315.b] should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of emptiness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of great extent should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of ultimate reality should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of conditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of unconditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of the unlimited should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which has neither beginning nor end should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of nonexclusion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of inherent nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect [F.316.a] the emptiness of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of intrinsic defining characteristics should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which cannot be apprehended should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of nonentities should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of essential nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of an essential nature of nonentities should train in the perfection of wisdom.
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.
“Bodhisattva great beings who wish to perfect the emptiness, signlessness, and wishlessness gateways to liberation should train in the perfection of wisdom.
“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.
“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.
“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.
“Bodhisattva great beings who wish to be absorbed in the meditative stability named yawning lion should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lion’s play should train in the perfection of wisdom. Bodhisattva great beings who wish to attain all the dhāraṇī gateways and all the gateways of meditative stability should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named heroic valor [F.318.a] should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named precious seal should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named moonlight should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of the moon’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of avalokita should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named certainty in the realm of phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of certainty’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named vajra-like should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named gateway entering into all phenomena should train in the perfection of wisdom. Bodhisattva great beings [F.318.b] who wish to be absorbed in the meditative stability named king of meditative stabilities should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the king should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named array of power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named exalted should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named engaging with certainty in lexical explanations of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named entry into abiding in the knowledge of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named observation of the ten directions should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the gateway of all dhāraṇīs should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired by all phenomena should train in the perfection of wisdom. Bodhisattva great beings [F.319.a] who wish to be absorbed in the meditative stability named natural seal absorbing all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named abiding in space should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named purified of the three spheres should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired extrasensory power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named worthy repository should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named shoulder ornament of the victory banner’s crest267 should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named incineration of all afflicted mental states should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named dispelling the army of the four māras should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lamp of transcendental knowledge should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed [F.319.b] in the meditative stability named exalted on account of the ten powers should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named space-like and without attachment, hence free and without blemish should train in the perfection of wisdom.
“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.
“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 immaturity268 bodhisattvas might have should train in the perfection of wisdom.”
Then the venerable Śāradvatīputra asked the venerable Subhūti, “How, Venerable Subhūti, do bodhisattva great beings fall into the great immaturity?”269
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.”
Subhūti replied, “Venerable Śāradvatīputra, this ‘immaturity’ of bodhisattva great beings is craving for the Dharma.”271
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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.”
Subhūti replied, “Venerable [F.322.b] Śāradvatīputra, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the emptiness of external phenomena in the emptiness of internal phenomena, they do not observe the emptiness of internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external phenomena in the emptiness of external and internal phenomena, they do not observe the emptiness of emptiness in the emptiness of external and internal phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of emptiness, they do not observe the emptiness of great extent in the emptiness of emptiness, they do not observe the emptiness of emptiness in the emptiness of great extent, they do not observe the emptiness of ultimate reality in the emptiness of great extent, they do not observe the emptiness of great extent in the emptiness of ultimate reality, they do not observe the emptiness of conditioned phenomena in the emptiness of ultimate reality, they do not observe the emptiness of ultimate reality in the emptiness of conditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of conditioned phenomena, they do not observe the emptiness of conditioned phenomena in the emptiness of unconditioned phenomena, they do not observe the emptiness of the unlimited in the emptiness of unconditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of the unlimited, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of the unlimited, they do not observe the emptiness of the unlimited in the emptiness of that which has neither beginning nor end, [F.323.a] they do not observe the emptiness of nonexclusion in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of nonexclusion, they do not observe the emptiness of inherent nature in the emptiness of nonexclusion, they do not observe the emptiness of nonexclusion in the emptiness of inherent nature, they do not observe the emptiness of all phenomena in the emptiness of inherent nature, they do not observe the emptiness of inherent nature in the emptiness of all phenomena, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of all phenomena, they do not observe the emptiness of all phenomena in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of that which cannot be apprehended in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of that which cannot be apprehended, they do not observe the emptiness of nonentities in the emptiness of that which cannot be apprehended, they do not observe the emptiness of that which cannot be apprehended in the emptiness of nonentities, they do not observe the emptiness of essential nature in the emptiness of nonentities, they do not observe the emptiness of nonentities in the emptiness of essential nature, they do not observe the emptiness of an essential nature of nonentities in the emptiness of essential nature, and they do not observe the emptiness of essential nature in the emptiness of an essential nature of nonentities.
“Venerable Śāradvatīputra, if bodhisattva great beings practice the perfection of wisdom accordingly, they will enter a bodhisattva’s full maturity.
“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.
“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.”
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.”
“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.
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?’ ”
“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.”
“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?
“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?
“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?
“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?
“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?
“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?”
“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.
“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.
“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.
“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.
“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.
“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.”
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.
“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.
“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.”
This completes the fourth chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B21]
Abbreviations
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
|---|---|
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
| Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
| K | Peking (pe cing) 1684/1692 Kangyur |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
| MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
| Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
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