The Perfection of Wisdom in Twenty-Five Thousand Lines
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