The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 33
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Imprint
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.1.19 (2025)
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 33
Then all the gods inhabiting the realm of desire and inhabiting the realm of form, within this world system of the great trichiliocosm, as many as there were, scattered divine sandalwood powder. Approaching the place where the Blessed One was, they prostrated with their heads toward the feet of the Blessed One, and stood to one side. Then, even as they stood to one side, all the gods inhabiting the realm of desire and inhabiting the realm of form, as many as there were, asked the Blessed One, “With regard to this profound perfection of wisdom that the Blessed Lord is explaining, what, Blessed Lord, are the defining characteristics of the profound perfection of wisdom?”
“Divine princes,” replied the Blessed One, “this profound perfection of wisdom [F.279.a] has the defining characteristic of emptiness. Divine princes, this profound perfection of wisdom has the defining characteristic of signlessness. Divine princes, this profound perfection of wisdom has the defining characteristic of wishlessness. {Ki.IV: 68} Divine princes, this profound perfection of wisdom has the defining characteristic of nonconditioning. Divine princes, this profound perfection of wisdom has the defining characteristic of nonarising. Divine princes, this profound perfection of wisdom has the defining characteristic of noncessation. Divine princes, this profound perfection of wisdom has the defining characteristic of nonaffliction. Divine princes, this profound perfection of wisdom has the defining characteristic of nonpurification. Divine princes, this profound perfection of wisdom has the defining characteristic of nonentity. Divine princes, this profound perfection of wisdom has the defining characteristic of essencelessness. Divine princes, this profound perfection of wisdom has the defining characteristic of the essential nature of nonentities. Divine princes, this profound perfection of wisdom has the defining characteristic of nondwelling. Divine princes, this profound perfection of wisdom has the defining characteristic of space.
“Divine princes, although this profound perfection of wisdom has such defining characteristics, the tathāgatas have expressed it in worldly conventional terms, but that is not the case in ultimate truth. Divine princes, these defining characteristics cannot be altered by the world with its gods, humans, and asuras. If you ask why, it is because the world with its gods, humans, and asuras is also endowed with those very same defining characteristics. Divine princes, defining characteristics do not alter defining characteristics. Defining characteristics do not cognize defining characteristics. Defining characteristics do not cognize the absence of defining characteristics. The absence of defining characteristics does not cognize the absence of defining characteristics. Therefore, as far as defining characteristics, absence of defining characteristics, [F.279.b] both the presence and absence of defining characteristics, and neither the presence nor absence of defining characteristics are concerned, it is impossible for them to be known by anyone, for any of them to be known, or for them to know anything.
“Divine princes, these defining characteristics have not been conditioned by physical forms. They have not been conditioned by feelings, perceptions, formative predispositions, or consciousness. They have not been conditioned by the sense fields, the sensory elements, or the links of dependent origination. They have not been conditioned by the perfection of generosity. They have not been conditioned by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They have not been conditioned by the aspects of emptiness. They have not been conditioned by the factors conducive to enlightenment. They have not been conditioned by the truths of the noble ones. They have not been conditioned by the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They have not been conditioned by [all the other attributes and goals], up to and including all-aspect omniscience.
“Divine princes, these defining characteristics are neither human nor nonhuman; they are neither contaminated nor are they uncontaminated; they are neither mundane, nor are they supramundane; and they are neither conditioned, nor are they unconditioned.
“Divine princes, {Ki.IV: 69} if someone were to ask what is the defining characteristic of space, would they be speaking correctly?”
“Blessed Lord, they would not be speaking correctly. [F.280.a] If one were to ask why, Blessed Lord, it is because space, insofar as it is unconditioned, is not endowed with any defining characteristic whatsoever.”
“Divine princes,” continued the Blessed One, “whether the tathāgatas have appeared or whether the tathāgatas have not appeared [in the world], the expanse that is without defining characteristics dwells in that manner. The tathāgatas are called tathāgatas because they have unerringly attained consummate buddhahood.”
Then those gods inhabiting the realm of desire and inhabiting the realm of form said to the Blessed One, “Blessed Lord, the tathāgatas engage in the perception of wisdom that is unobstructed with respect to all phenomena because they have attained consummate buddhahood with regard to those defining characteristics. It is having entered into these defining characteristics that the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood with regard to this perfection of wisdom that transcends attachment to all defining characteristics, and, even after attaining consummate buddhahood, they continue to reveal these defining characteristics by revealing the perfection of wisdom. Such are the profound defining characteristics with respect to which the tathāgatas attain consummate buddhahood.
“Blessed Lord, how wonderful is this profound perfection of wisdom within the perceptual range of the tathāgatas, arhats, completely awakened buddhas, by engaging in which the tathāgatas, arhats, completely awakened buddhas attain consummate buddhahood in unsurpassed, complete enlightenment, and even after attaining consummate buddhahood in unsurpassed, complete enlightenment, they continue to distinguish between all defining characteristics! In this manner they distinguish between the defining characteristics of physical forms, [F.280.b] the defining characteristics of feelings, perceptions, formative predispositions, and consciousness, the defining characteristics of the sense fields, the defining characteristics of the sensory elements, the defining characteristics of the links of dependent origination, and the defining characteristics of [all the other attributes and goals], up to and including all-aspect omniscience!”
The Blessed One then said to the gods inhabiting the realm of desire and those inhabiting the realm of form, “Divine princes, physical forms have the defining characteristic of being perishable, but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. Similarly, feelings have the defining characteristic of emotional experience, perceptions have the defining characteristic of comprehensibility, formative predispositions have the defining characteristic of conditioning, and consciousness has the defining characteristic of awareness of particularities, but the tathāgatas attain consummate buddhahood with respect to the absence of these defining characteristics.
“The aggregates have the defining characteristic of suffering, the sensory elements have the defining characteristic of being present, and the sense fields have the defining characteristic of being the sensory gates for the arising [of perception], but the tathāgatas attain consummate buddhahood with respect to the absence of these defining characteristics. The links of dependent origination have the defining characteristics of absorption and diffusion, but the tathāgatas attain consummate buddhahood with respect to the absence of these defining characteristics.
“Divine princes, the perfection of generosity has the defining characteristic of renunciation, but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. The perfection of ethical discipline has the defining characteristic of noninvolvement, the perfection of tolerance has the defining characteristic of imperturbability, the perfection of perseverance has the defining characteristic of invincibility, the perfection of meditative concentration has the defining characteristic of total focus, and the perfection of wisdom has the defining characteristic of nonattachment, but the tathāgatas attain consummate buddhahood with respect to the absence of these defining characteristics. [F.281.a]
“The four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions have the defining characteristic of nondisturbance, but the tathāgatas attain consummate buddhahood with respect to the absence of that defining characteristic. {Ki.IV: 70} The thirty-seven factors conducive to enlightenment have the defining characteristic of emancipation, but the tathāgatas attain consummate buddhahood with respect to the absence of that defining characteristic. Emptiness as a gateway to liberation has the defining characteristic of voidness, but the tathāgatas attain consummate buddhahood with respect to the absence of that defining characteristic. Signlessness as a gateway to liberation has the defining characteristic of quiescence, but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. Wishlessness as a gateway to liberation has the defining characteristic of alleviating suffering,447 but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. The aspects of liberation have the defining characteristic of release, but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. The powers [of the tathāgatas] have the defining characteristic of absolute definitiveness, the four fearlessnesses have the defining characteristic of absolute stability, the kinds of exact knowledge have the defining characteristic of nonseverance, great loving kindness has the defining characteristic of being beneficial, great compassion has the defining characteristic of being protective, great empathetic joy has the defining characteristic of being joyful, great equanimity has the defining characteristic of being untainted, and the eighteen distinct qualities of the buddhas have the defining characteristic of noncaptivation, but the tathāgatas attain consummate buddhahood with respect to the absence of these defining characteristics. The wisdom of all-aspect omniscience has the defining characteristic of being directly perceived, but the tathāgatas attain consummate buddhahood with respect to the absence of this defining characteristic. So it is, divine princes, that because the tathāgatas attain consummate buddhahood with respect to the absence of the defining characteristics of all phenomena, [F.281.b] the tathāgatas are said to have wisdom without attachment.”
Then the Blessed One addressed the venerable Subhūti: “Subhūti, the perfection of wisdom gives birth to the tathāgatas. The perfection of wisdom reveals the world to them. Therefore, the tathāgatas, arhats, completely awakened buddhas act in dependence on this Dharma of the perfection of wisdom. They serve and worship that Dharma. The perfection of wisdom has attributes that the tathāgatas serve, venerate, respect, and worship. If you ask why, Subhūti, the lord buddhas have originated from this perfection of wisdom. Subhūti, the tathāgatas, arhats, completely awakened buddhas appreciate that. The tathāgatas, arhats, completely awakened buddhas are thankful for that. Subhūti, as someone who truly expresses appreciation and thankfulness, to say truly that the tathāgatas appreciate it and that they are thankful for it is indeed to speak truly. Subhūti, if you ask how the tathāgatas appreciate it and are thankful for it, it is, Subhūti, because the tathāgatas serve, respect, honor, worship, and protect that very vehicle by which the tathāgatas, arhats, completely awakened buddhas reach, and that very path by which they attain, consummate buddhahood in unsurpassed, complete enlightenment. In this sense, Subhūti, it should be recognized that the tathāgatas appreciate it and are thankful for it. {Ki.IV: 71}
“Moreover, Subhūti, the tathāgatas [F.282.a] have attained consummate buddhahood [knowing], contingent on the signlessness of all phenomena, that all phenomena are uncreated because there is no agent. They have attained consummate buddhahood [knowing] that [all phenomena] are uncreated because they have no corporeality. So it is, Subhūti, that the tathāgatas have attained consummate buddhahood dependent on the profound perfection of wisdom, [knowing] that all phenomena are inactive. This is the appreciation and thankfulness of the tathāgatas.
“Moreover, Subhūti, it is dependent on this perfection of wisdom that the tathāgatas, arhats, completely awakened buddhas symbolically engage with the uncreated wisdom, which does not engage with anything. This is the formulation, Subhūti, that explains how this perfection of wisdom gives birth to the tathāgatas, and reveals this world to them.”
Subhūti then asked, “Blessed Lord, if there is no knowing and no perceiving of any phenomena, how then does the perfection of wisdom give birth to the tathāgatas, and reveal this world to them?”
“Subhūti, it is so! It is so!” replied the Blessed One. “There is no knowing and no perceiving of any phenomena. Subhūti, all phenomena are empty, vacuous, hollow, powerless, and essenceless. This is the formulation, Subhūti, that explains how there is no knowing and no perceiving of any phenomena.
“Moreover, Subhūti, regarding there being no knowing and no perceiving of any phenomena: Subhūti, if you ask how there is no knowing and no perceiving of any phenomena, it is the case, Subhūti, that all phenomena are nondwelling and noninclusive. This formulation, Subhūti, explains how there is no knowing and no perceiving of any phenomena. Subhūti, so it is that the perfection of wisdom gives birth to the tathāgatas, and reveals this world to them.
“It also reveals the world because there is no perceiving of physical forms. It reveals the world because there is no perceiving of feelings, perceptions, formative predispositions, or consciousness. [F.282.b] It reveals the world because there is no perceiving of the sense fields, the sensory elements, or the links of dependent origination. It reveals the world because there is no perceiving of [any of the attributes or goals], up to and including all-aspect omniscience. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.”
“Blessed Lord, how is it that it reveals the world because there is no perceiving of physical forms? How is it that it reveals the world because there is no perceiving of feelings, perceptions, formative predispositions, or consciousness? How is it that it reveals the world because there is no perceiving of the sense fields, the sensory elements, or the links of dependent origination? How is it that it reveals the world because there is no perceiving of [any of the attributes or goals], up to and including all-aspect omniscience?” [B46]
“Subhūti,” replied the Blessed One, “it is when there is no consciousness arising that apprehends physical forms that it reveals the world because there is no perceiving of physical forms. It is when there is no consciousness arising that apprehends feelings, perceptions, formative predispositions, or consciousness that it reveals the world because there is no perceiving of consciousness [or the other aggregates]. {Ki.IV: 72} It is when there is no consciousness arising that apprehends the sense fields, the sensory elements, or the links of dependent origination that it reveals the world because there is no perceiving of the links of dependent origination [and so forth]. It is when there is no consciousness arising that apprehends the perfections that it reveals the world because there is no perceiving of the perfections. It is when there is no consciousness arising that apprehends all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and [F.283.a] wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, or the eighteen distinct qualities of the buddhas that it reveals the world because there is no perceiving of the eighteen distinct qualities of the buddhas [or the other causal and fruitional attributes]. It is when there is no consciousness arising that apprehends [the goals], up to and including all-aspect omniscience that it reveals the world because there is no perceiving of all-aspect omniscience [and so forth]. So it is, Subhūti, that this profound perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Moreover, Subhūti, if you ask in what way the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them, in this case, Subhūti, the perfection of wisdom expressly states that in the world phenomena are empty. If you ask what it expressly states in the world to be empty, it expressly states that in the world the five aggregates are empty. It expressly states that in the world the twelve sense fields are empty. It expressly states that in the world the eighteen sensory elements are empty. It expressly states that in the world the twelve links of dependent origination are empty. It expressly states that in the world the six perfections are empty. It expressly states that in the world the emptiness of internal phenomena is empty. It expressly states that in the world [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty. It expressly states that in the world the thirty-seven factors conducive to enlightenment are empty. It expressly states that in the world the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and [F.283.b] wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are empty. It expressly states that in the world [the goals], up to and including all-aspect omniscience, are empty. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them. {Ki.IV: 73}
“Moreover, Subhūti, when the perfection of wisdom reveals to the tathāgatas that the world is empty, it expressly states that the world is empty and makes it known that the world is empty. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is empty. If you ask how it reveals that the world is empty, it reveals that in the world the aggregates are empty. It reveals that in the world the sense fields, the sensory elements, and the links of dependent origination are empty. It reveals that in the world the six perfections, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and the thirty-seven factors conducive to enlightenment are empty. It reveals that in the world the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty. It reveals that in the world the ten powers of the tathāgatas, the four fearlessnesses, [F.284.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are empty. It reveals that in the world [the goals], up to and including all-aspect omniscience, are empty. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Moreover, Subhūti, this perfection of wisdom reveals to the tathāgatas that the world is inconceivable. If you ask how it reveals that the world is inconceivable, it reveals that the world comprising the aggregates is inconceivable. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is inconceivable. It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is inconceivable.
“Moreover, Subhūti, this profound perfection of wisdom reveals to the tathāgatas that the world is void. If you ask how it reveals that the world is void, it reveals that the world comprising the aggregates is void. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is void. It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is void. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that infinite worlds are empty. If you ask how it reveals that infinite worlds are empty, it reveals that infinite worlds comprising the aggregates are empty. It reveals that infinite worlds comprising the sense fields, the sensory elements, and the links of dependent origination are empty. It reveals that infinite worlds comprising [all the other attributes and goals], up to and including all-aspect omniscience, are empty. [F.284.b]
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is empty of essential nature. If you ask how it reveals that the world is empty of essential nature, it reveals that the world comprising the aggregates is empty of essential nature. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is empty of essential nature. It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is empty of essential nature. So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is empty of the essential nature of nonentities. If you ask how it reveals that the world is empty of the essential nature of nonentities, it reveals that the world comprising the aggregates is empty of the essential nature of nonentities. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is empty of the essential nature of nonentities. It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is empty of the essential nature of nonentities.
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is at peace. If you ask how it reveals that the world is at peace, it reveals that the world comprising the aggregates is at peace. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is at peace. It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is at peace.
“Moreover, Subhūti, the perfection of wisdom reveals to the tathāgatas that the world is emptiness. If you ask how it reveals that the world is emptiness, it reveals that the world comprising the aggregates is emptiness. It reveals that the world comprising the sense fields, the sensory elements, and the links of dependent origination is emptiness. [F.285.a] It reveals that the world comprising [all the other attributes and goals], up to and including all-aspect omniscience, is emptiness. {Ki.IV: 74} So it is, Subhūti, that the perfection of wisdom gives birth to the tathāgatas, and reveals the world to them.
“Subhūti, if you ask how this profound perfection of wisdom reveals the world to them, it reveals in all ways that there are no notions of this world and there are no notions of other worlds. If you ask why, it is because the sort of phenomena that would bring about notions of this world and notions of other worlds do not exist.”
“Blessed Lord, this perfection of wisdom is established for a great purpose. Blessed Lord, this perfection of wisdom is established for an inconceivable purpose. Blessed Lord, this perfection of wisdom is established for an inestimable purpose. Blessed Lord, this perfection of wisdom is established for an unappraisable purpose. Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”
“It is so, Subhūti!” replied the Blessed One. “This perfection of wisdom is established for a great purpose. Subhūti, this perfection of wisdom is established for an inconceivable purpose, an inestimable purpose, an unappraisable purpose, and a purpose that is equal to the unequaled.
“Subhūti, if you ask how the perfection of wisdom is established for a great purpose, this, Subhūti, denotes the great purpose of the tathāgatas, arhats, completely awakened buddhas—the purpose of granting refuge to all beings and the purpose of not forsaking any beings.
“Subhūti, [F.285.b] if you ask how the perfection of wisdom is established for an inconceivable purpose, it is the case, Subhūti, that buddhahood, the nature of the tathāgata, self-origination, and all-aspect omniscience are inconceivable. For this reason, Subhūti, the perfection of wisdom is established for the inconceivable purpose of the tathāgatas, arhats, completely awakened buddhas.
“Subhūti, if you ask how the perfection of wisdom is established for an inestimable purpose, Subhūti, there is no one whosoever within the classes of beings who can conceive of or estimate buddhahood, the nature of the tathāgata, self-origination, or all-aspect omniscience. For this reason, Subhūti, the perfection of wisdom is established for the inestimable purpose of the tathāgatas, arhats, completely awakened buddhas.
“Subhūti, if you ask how the perfection of wisdom is established for an unappraisable purpose, Subhūti, buddhahood, the nature of the tathāgata, self-origination, and all-aspect omniscience are unappraisable. There is no one whosoever who can evaluate them. For this reason, Subhūti, the perfection of wisdom is established for the unappraisable purpose of the tathāgatas, arhats, completely awakened buddhas. {Ki.IV: 75}
“Subhūti, if you ask how the perfection of wisdom is established for a purpose that is equal to the unequaled, Subhūti, no one at all is equal to the tathāgatas, arhats, completely awakened buddhas, let alone surpasses them! For this reason, Subhūti, the perfection of wisdom is established for the purpose of the tathāgatas, arhats, completely awakened buddhas that is equal to the unequaled.” [F.286.a]
“Blessed Lord, are buddhahood, the nature of the tathāgatas, self-origination, and all-aspect omniscience inconceivable, inestimable, unappraisable, and equal to the unequaled?”
“It is so, Subhūti. It is so!” replied the Blessed One. “Subhūti, buddhahood, the nature of the tathāgatas, self-origination, and all-aspect omniscience are inconceivable. Subhūti, buddhahood, the nature of the tathāgatas, self-origination, and all-aspect omniscience are inestimable, unappraisable, and equal to the unequaled.
“Subhūti, physical forms are also inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, feelings, perceptions, formative predispositions, and consciousness are also inconceivable, inestimable, unappraisable, and equal to the unequaled. The sense fields, the sensory elements, and the links of dependent origination are also inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, [all the causal and fruitional attributes], up to and including all-aspect omniscience, are also inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, all phenomena are also inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, the reality of all phenomena is that the mind is not apprehended, nor are mental states apprehended.
“Subhūti, physical forms, being inconceivable, inestimable, unappraisable, and equal to the unequaled, are indeed not apprehended. Subhūti, feelings, perceptions, formative predispositions, and consciousness, being inconceivable, inestimable, unappraisable, and equal to the unequaled, are indeed not apprehended. Subhūti, the sense fields, [F.286.b] the sensory elements, and the links of dependent origination, being inconceivable, inestimable, unappraisable, and equal to the unequaled, are indeed not apprehended. Subhūti, [all the causal and fruitional attributes], up to and including all-aspect omniscience, being inconceivable, inestimable, unappraisable, and equal to the unequaled, are indeed not apprehended.”
“Blessed Lord, why are physical forms, being inconceivable, inestimable, unappraisable, and equal to the unequaled, not apprehended? Why are feelings, perceptions, formative predispositions, and consciousness, being inconceivable, inestimable, unappraisable, and equal to the unequaled, not apprehended? Why are the sense fields, the sensory elements, and the links of dependent origination, being inconceivable, inestimable, unappraisable, and equal to the unequaled, not apprehended? Why are [all the causal and fruitional attributes], up to and including all-aspect omniscience, being inconceivable, inestimable, unappraisable, and equal to the unequaled, not apprehended?”
“Subhūti,” replied the Blessed One, “with regard to physical forms, that which is inconceivable, inestimable, unappraisable, and equal to the unequaled cannot indeed be apprehended. Subhūti, with regard to feelings, perceptions, formative predispositions, and consciousness, that which is inconceivable, inestimable, unappraisable, and equal to the unequaled cannot indeed be apprehended. With regard to the sense fields, the sensory elements, and the links of dependent origination, that which is inconceivable, inestimable, unappraisable, and equal to the unequaled cannot indeed be apprehended. With regard to [all the causal and fruitional attributes], up to and including all-aspect omniscience, that which is inconceivable, inestimable, unappraisable, and equal to the unequaled cannot indeed be apprehended.” {Ki.IV: 76}
“Blessed Lord, with regard to physical forms, why can that which is inconceivable, inestimable, unappraisable, and equal to the unequaled not be apprehended? With regard to feelings, perceptions, formative predispositions, and consciousness, why can that which is inconceivable, inestimable, unappraisable, and equal to the unequaled not be apprehended? [F.287.a] With regard to the sense fields, the sensory elements, and the links of dependent origination, why can that which is inconceivable, inestimable, unappraisable, and equal to the unequaled not be apprehended? With regard to [all the causal and fruitional attributes], up to and including all-aspect omniscience, why can that which is inconceivable, inestimable, unappraisable, and equal to the unequaled not be apprehended?”
“Subhūti,” replied the Blessed One, “it is because the essential nature of physical forms is inconceivable, inestimable, immeasurable, unappraisable, and equal to the unequaled that thoughts, estimates, measures, [appraisals], and parity are not apprehended with respect to physical forms. Subhūti, it is because the essential nature of feelings, perceptions, formative predispositions, and consciousness is inconceivable, inestimable, immeasurable, unappraisable, and equal to the unequaled that thoughts, estimates, measures, [appraisals], and parity are not apprehended with respect to consciousness [and so forth]. It is because the essential nature of the sense fields, the sensory elements, and the links of dependent origination is inconceivable, inestimable, immeasurable, unappraisable, and equal to the unequaled that thoughts, estimates, measures, [appraisals], and parity are not apprehended with respect to the links of dependent origination [and so forth]. It is because the essential nature of [all the causal and fruitional attributes], up to and including all-aspect omniscience, is inconceivable, inestimable, immeasurable, unappraisable, and equal to the unequaled that thoughts, estimates, measures, [appraisals], and parity are not apprehended with respect to all-aspect omniscience [and so forth].
“Subhūti, do you think that physical forms are apprehensible in physical forms that are inconceivable, inestimable, unappraisable, and equal to the unequaled? Are feelings, perceptions, formative predispositions, and consciousness apprehensible in feelings, perceptions, formative predispositions, and consciousness that are inconceivable, inestimable, unappraisable, and equal to the unequaled? [F.287.b] Are the links of dependent origination [and so forth] apprehensible in sense fields, sensory elements, and links of dependent origination that are inconceivable, inestimable, unappraisable, and equal to the unequaled? Is all-aspect omniscience [and so forth] apprehensible in [all the causal and fruitional attributes], up to and including all-aspect omniscience, that are inconceivable, inestimable, unappraisable, and equal to the unequaled?”
“No, Blessed Lord!”
“So, Subhūti,” continued the Blessed One, “it is for this reason that all phenomena are inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable because they are free from concepts, inestimable because they are free from estimate, unappraisable because they are free from measure [or appraisal], and equal to the unequaled because they are free from parity. For this reason, Subhūti, all phenomena are inconceivable, inestimable, unappraisable, and equal to the unequaled.
“Subhūti, since these attributes of the tathāgatas, which the tathāgatas possess, completely transcend thought, they are inconceivable. Since they completely transcend estimate, they are inestimable. Since they completely transcend measure [or appraisal], they are unappraisable. Since they completely transcend parity, they are equal to the unequaled. Subhūti, that which is said to be inconceivable designates inconceivability. Subhūti, that which is said to be inestimable designates inestimability. Subhūti, that which is said to be unappraisable designates immeasurability. Subhūti, that which is said to be equal to the unequaled designates incomparability.
“Subhūti, [F.288.a] these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, inestimable, unappraisable, and equal to the unequaled. Subhūti, they are said to be inconceivable because space is inconceivable, they are said to be inestimable because space is inestimable, they are said to be unappraisable because space is immeasurable, and they are said to be equal to the unequaled because space is equal to the unequaled. Subhūti, these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, inestimable, unappraisable, {Ki.IV: 77} and equal to the unequaled. They cannot be conceived or estimated by the world with its gods, humans, and asuras. So it is that the buddhas are unappraisable. The attributes of the buddhas are unappraisable.”
While the Blessed One was delivering this chapter concerning [the attributes of] the tathāgatas that are inconceivable, inestimable, unappraisable, and equal to the unequaled, the minds of five hundred monks were liberated from contaminants, without the grasping that is the immediate cause [of rebirth]. The minds of two hundred nuns were liberated from contaminants, without grasping. Sixty thousand laymen and thirty thousand laywomen developed the taintless, immaculate, and pure eye of the Dharma concerning phenomena. Twenty thousand bodhisattvas accepted that phenomena are nonarising, and the Blessed One prophesied that they would all become buddhas within this Auspicious Eon.
This completes the thirty-third chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
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