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Table of Contents

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Summary

s.­1

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.

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Acknowledgements

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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.


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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

The Translation
The Perfection of Wisdom in Twenty-Five Thousand Lines
59.

Chapter 59

59.­1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if those with perception of entities lack even the appropriate receptivity, [F.172.a] and cannot possibly have attainment, and cannot possibly have clear realization, in that case, Blessed Lord, do those with the perception of nonentities possess compatible receptivity, {Ki.V: 167} or the level of bright insight, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of [an arhat’s] spiritual achievement, the level of the pratyekabuddhas, the level of the bodhisattvas, the level of the buddhas, or a path dependent on which they could abandon the afflicted mental states that śrāvakas and pratyekabuddhas have, and obscured by which they do not enter a bodhisattva’s full maturity, and do not attain all-aspect omniscience because they have not entered into the maturity of the bodhisattvas, and are obscured without abandoning all the afflicted mental states associated with reincarnation through the continuity of propensities since they have not attained all-aspect omniscience? Blessed Lord, if there is no arising at all of any attributes that might arise, how could they attain all-aspect omniscience without developing those attributes?”

59.­2

“Subhūti, it is so! It is so,” replied the Blessed One. “Those with the perception of nonentities are without the appropriate receptivity. They are without the level of clear realization. They are without the level of bright insight. They are without the level of the spiritual family. They are without the eighth-lowest level. They are without the level of insight. They are without the level of attenuated refinement. They are without the level of no attachment. They are without the level of [an arhat’s] spiritual achievement. They are without the level of the pratyekabuddhas. They are without the level of the bodhisattvas. They are without the level of the buddhas, and they are without a path dependent on which they could abandon the afflicted mental states that śrāvakas and pratyekabuddhas have, and obscured by which they do not enter a bodhisattva’s full maturity, [F.172.b] and do not attain all-aspect omniscience because they have not entered into the maturity of the bodhisattvas, and are obscured, not abandoning all the afflicted mental states associated with reincarnation through the continuity of propensities since they have not attained all-aspect omniscience.”

59.­3

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, do they have the perception of entities or do they have the perception of nonentities? Do they have the perception of physical forms? Do they have the perception of feelings, perceptions, formative predispositions, and consciousness? Do they have the perception of the sense fields, the sensory elements, and the links of dependent origination? Do they have the perception of desire, the perception of abandoning desire, the perception of hatred, the perception of abandoning hatred, the perception of delusion, and the perception of abandoning delusion?

59.­4

“Do they have the perception of ignorance, the perception of abandoning ignorance, the perception of formative predispositions, the perception of abandoning formative predispositions, the perception of consciousness, the perception of abandoning consciousness, the perception of name and form, the perception of abandoning name and form, the perception of the six sense fields, the perception of abandoning the six sense fields, the perception of sensory contact, the perception of abandoning sensory contact, the perception of sensation, the perception of abandoning sensation, {Ki.V: 168} the perception of craving, the perception of abandoning craving, the perception of grasping, the perception of abandoning grasping, the perception of the rebirth process, the perception of abandoning the rebirth process, the perception of actual birth, the perception of abandoning actual birth, the perception of aging and death, the perception of abandoning aging and death, the perception of sorrow and lamentation, and the perception of abandoning sorrow and lamentation? [F.173.a]

59.­5

“Do they have the perception of suffering, the perception that all suffering is to be known, the perception of the origin of suffering, the perception that the origin of suffering is to be abandoned, the perception of the cessation [of suffering], the perception that the cessation [of suffering] is to be actualized, the perception of the path, and the perception that the path is to be cultivated?

59.­6

“Do they have the perception of all-aspect omniscience, or [other perceptions], up to and including the perception of abandoning all afflicted mental states associated with reincarnation through the continuity of propensities?”

59.­7

“No, Subhūti! That is not the case!” replied the Blessed One. “Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are without the perception of entities and the perception of nonentities with respect to anything at all. That very state in which they are without the perception of entities and the perception of nonentities is the appropriate receptivity of bodhisattva great beings. That very state in which they are without the perception of entities and the perception of nonentities is the cultivation of the path. That very state in which they are without the perception of entities and the perception of nonentities is the fruit. Subhūti, the path of bodhisattva great beings is nonentity. Clear realization is also nonentity. For this reason, Subhūti, one should know that all phenomena are of the essential nature of nonentity.”

59.­8

“Blessed Lord, if in that manner all phenomena are of the essential nature of nonentity, in that case, Blessed Lord, how do the tathāgatas attain consummate buddhahood with respect to all phenomena that are of the essential nature of nonentity? How, by attaining consummate buddhahood, do they acquire sovereignty over their perceptual range, which is sovereignty over all phenomena?” [F.173.b]

T3808
59.­9

The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, when I was formerly engaged in the conduct of a bodhisattva, practicing the six perfections, I achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. I achieved and maintained [the other meditative concentrations], up to and including the fourth meditative concentration. But I did not grasp the signs of these meditative concentrations or the ancillary aspects of these meditative concentrations. I did not give rise to conceits on account of those meditative concentrations. I did not relish the taste of meditative concentration. I did not apprehend meditative concentration. In that manner I became absorbed in these meditative concentrations and their pure aspects. In that manner I brought those meditative concentrations to maturity, and henceforth I would focus my mind on actualizing the different modes of the knowledge of clairvoyance. I would focus my mind on actualizing the knowledge of clairaudience. I would focus my mind on actualizing the knowledge of other minds. I would focus my mind on actualizing the knowledge of recollecting past lives.515 {Ki.V: 169} However, I did not conceptualize those extrasensory powers that were to be brought into being. I was not cognizant of these extrasensory powers. I did not relish their taste, and I did not apprehend them. I remained absorbed, recollecting that these five extrasensory powers resemble space. In this way I attained consummate buddhahood in unsurpassed, complete enlightenment through the wisdom of a single instant, and then I definitively comprehended that this is suffering, this is the origin [of suffering], this is the cessation of suffering, [F.174.a] and this is the path that brings about the cessation of suffering. So it was that I acquired the ten powers of the tathāgatas, and I acquired the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, consequent on which I could then predict the three categories into which beings would fall.”516

T3808
59.­10

“Blessed Lord, how did the tathāgata, arhat, completely awakened Buddha develop the four meditative concentrations, which are of the essential nature of nonentity? How did he develop the six perfections, the extrasensory powers, 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? How did he prophetically declare that beings are classed according to three categories, although beings do not exist?”

T3808
59.­11

“Subhūti,” replied the Blessed One, “if desires and negative, nonvirtuous attributes had an entity, had an essential nature, or had some extraneous entity, then, Subhūti, when I formerly practiced the conduct of a bodhisattva, I would not even have achieved and maintained the four meditative concentrations, knowing that desires are of the essential nature of nonentity and that negative, nonvirtuous attributes are of the essential nature of nonentity. So, Subhūti, since desires and negative, nonvirtuous attributes are without entity, without essential nature, and without extraneous entity, and moreover their essential nature is nonentity, for that reason, Subhūti, when I practiced the conduct of a bodhisattva, I achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. [F.174.b] I achieved and maintained [the other meditative concentrations], up to and including the fourth meditative concentration.

T3808
59.­12

“Subhūti, if the extrasensory powers had an entity, had an essential nature, or had some extraneous entity, then, Subhūti, I would not even have attained consummate buddhahood in unsurpassed, complete enlightenment, knowing that all the extrasensory powers are of the essential nature of nonentity. So, Subhūti, since the extrasensory powers are without entity, without essential nature, and without extraneous entity, and moreover, since their essential nature is nonentity, it is for this reason that I, as a tathāgata, arhat, completely awakened buddha, comprehended that all the extrasensory powers are of the essential nature of nonentity, and attained consummate buddhahood in unsurpassed, complete enlightenment.”517 {Ki.VI: 1}


59.­13

Subhūti then asked, “Blessed Lord, if bodhisattva great beings in that manner attain consummate buddhahood in unsurpassed, complete enlightenment by means of the four meditative concentrations and the five extrasensory powers, although all phenomena have the essential nature of nonentity, why is it, Blessed Lord, that bodhisattva great beings undertake the serial practice, serial training, and serial progression through which they will attain manifest perfect buddhahood in unsurpassed, complete enlightenment, despite the fact that all phenomena are of the essential nature of nonentity?” [B64]

T3808
59.­14

“Subhūti,” replied the Blessed One, “bodhisattva great beings [F.175.a] hear in the beginning from the lord buddhas, bodhisattva great beings, arhats who revere many buddhas, those who are no longer subject to rebirth, those who are destined for only one more rebirth, and those entering the stream to nirvāṇa that the lord buddhas have the essential nature of nonentity, that bodhisattva great beings have the essential nature of nonentity, that pratyekabuddhas have the essential nature of nonentity, that arhats have the essential nature of nonentity, that those who are no longer subject to rebirth have the essential nature of nonentity, that those who are destined for only one more rebirth have the essential nature of nonentity, that those entering the stream to nirvāṇa have the essential nature of nonentity, that all the noble ones have the essential nature of nonentity, and that, at the very least, formative predispositions are without any essential nature at all, even to the extent of a hair-tip, whereupon those bodhisattva great beings think, ‘If even the lord buddhas have the essential nature of nonentity, and bodhisattva great beings, arhats, those who are destined for only one more rebirth, and those entering the stream to nirvāṇa have the essential nature of nonentity, in that case, whether I attain consummate buddhahood in unsurpassed, complete enlightenment, or whether I do not attain consummate buddhahood, I should attain consummate buddhahood in unsurpassed, complete enlightenment based on the fact that all phenomena are without essential nature, and then by whatever means I should establish all beings who engage in the perception of entities in nonentity.’

T3808
59.­15

“Subhūti, those bodhisattva great beings manifestly set out for unsurpassed, complete enlightenment in order that all beings might attain final nirvāṇa. [F.175.b] They should undertake the serial practice, serial training, {Ki.VI: 2} and serial progress in which bodhisattva great beings of the past have trained and attained consummate buddhahood in unsurpassed, complete enlightenment.

59.­17

“When they practice the perfection of generosity, they themselves dispense gifts, and they also establish others in generosity. They praise generosity and also praise and take empathetic delight in other beings dispensing gifts. Having acquired great felicity through that generosity, they should dispense their gifts with a mind that is free from faults and free from miserliness. They dispense their gifts in the following way: they give food to those who need food, drink to those who need drink, transport to those who need transport, clothing to those who need clothing, incense to those who need incense, garlands to those who need garlands, unguents to those who need unguents, bedding to those who need bedding, asylum to those who need asylum, lamps who need lamps, and [everything else], up to and including any of the necessities of humankind, whatever they happen to be.

59.­18

“On the basis of that generosity they perfect the aggregate of ethical discipline, and they acquire an exalted status among gods and an exalted status among human beings. On the basis of that generosity and ethical discipline, they acquire the aggregate of meditative stability. On the basis of that generosity, ethical discipline, and meditative stability, [F.176.a] they acquire the aggregate of wisdom. On the basis of that generosity, ethical discipline, meditative stability, and wisdom, they acquire the aggregate of liberation. On the basis of that generosity, ethical discipline, meditative stability, wisdom, and liberation, they acquire the aggregate of seeing the wisdom of liberation. On the basis of that generosity, ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas, and then enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. It is in this way, Subhūti, that although bodhisattva great beings do have their serial practice of generosity, all of it is nonapprehended. {Ki.VI: 3} If you ask why, it is because it is in this way without essential nature.

T3808
59.­19

“Moreover, Subhūti, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, themselves practice the perfection of ethical discipline, and they also encourage others toward the perfection of ethical discipline. They praise the perfection of ethical discipline, and also praise and take empathetic delight in others practicing the perfection of ethical discipline. They acquire an exalted status among gods and an exalted status among human beings. They give wealth to beings who are without wealth, and establish them in ethical discipline. They establish them in ethical discipline, [F.176.b] meditative stability, wisdom, liberation and seeing the wisdom of liberation. On the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation and that aggregate of seeing the wisdom of liberation, they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and then attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. Thus, Subhūti, although bodhisattva great beings do have their serial practice of ethical discipline, all of it is nonapprehended. If you ask why, it is because it is in this way without essential nature.

T3808
59.­20

“Moreover, Subhūti, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, themselves practice the perfection of tolerance, and they also encourage others toward the perfection of tolerance. They praise the perfection of tolerance, and also praise and take empathetic delight in others practicing the perfection of tolerance. When they practice the perfection of tolerance, they satisfy beings with gifts, establish them in ethical discipline, and establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation. Then, on the basis of that aggregate of ethical discipline, [F.177.a] that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and {Ki.VI: 4} that aggregate of seeing the wisdom of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and then attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. Thus, Subhūti, although bodhisattva great beings do have their serial practice of tolerance, all of it is nonapprehended. If you ask why, it is because it is in this way without essential nature.

59.­21

“Moreover, Subhūti, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, themselves undertake perseverance with respect to virtuous attributes, and they also encourage others toward perseverance. They praise perseverance, and also praise and take empathetic delight in others undertaking perseverance. When they practice the perfection of perseverance, they satisfy beings with gifts, establish them in ethical discipline, and establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, [F.177.b] that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and then attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. Thus, Subhūti, although bodhisattva great beings do have their serial practice of perseverance, all of it is nonapprehended. If you ask why, it is because it is in this way without essential nature. {Ki.VI: 5}

59.­22

“Moreover, Subhūti, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, themselves become absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions, and they also encourage others toward the immeasurable attitudes, the meditative concentrations, and the formless absorptions. They praise the immeasurable attitudes, the meditative concentrations, and the formless absorptions, and also praise and take empathetic delight in others becoming absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions. When they maintain the immeasurable attitudes, the meditative concentrations, and the formless absorptions, they satisfy beings with gifts, establish them in ethical discipline, [F.178.a] and establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas. Then, on the basis of that aggregate of ethical discipline, that aggregate of meditative stability, that aggregate of wisdom, that aggregate of liberation, and that aggregate of seeing the wisdom of liberation, they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and then attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. Thus, Subhūti, although bodhisattva great beings do have their serial practice of meditative concentration, all of it is nonapprehended. If you ask why, it is because it is in this way without essential nature.

59.­23

“Moreover, Subhūti, when bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, practice the perfection of wisdom, they satisfy beings with gifts, establish them in ethical discipline, and establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation. When they practice the perfection of wisdom, they themselves dispense gifts, maintain ethical discipline, achieve tolerance, undertake perseverance, become absorbed in meditative concentration, and [F.178.b] cultivate wisdom, and they also establish others in generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They praise generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, and also praise and take empathetic delight in others dispensing gifts, maintain ethical discipline, achieve tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom. When they practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, through skill in means {Ki.VI: 6} they transcend the levels of the śrāvakas and pratyekabuddhas, and then they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they refine the buddhafields, bring beings to maturity, and then attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles, and liberate them from cyclic existence. Thus, Subhūti, although bodhisattva great beings do have their serial practice of wisdom, all of it is nonapprehended. If you ask why, it is because it is in this way without essential nature.


59.­24

“Moreover, Subhūti, bodhisattva great beings should train in serial practice, serial training, and serial progress. When they initially set their minds on enlightenment, through focusing their attention with all-aspect omniscience in mind they realize that all phenomena [F.179.a] have the essential nature of nonentity. They should cultivate the recollection of the Buddha. They should cultivate the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, and the recollection of the god realms.

59.­25

“Subhūti, if you ask how bodhisattva great beings should cultivate the recollection of the Buddha, in this regard, Subhūti, bodhisattva great beings do not focus their attention on the tathāgatas, arhats, completely awakened buddhas because of physical forms. They do not focus their attention on them because of feelings, perceptions, formative predispositions, or consciousness. If you ask why, it is because physical forms are without essential nature. That which is without essential nature is a nonentity. Feelings, perceptions, formative predispositions, and consciousness forms are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, it is because being without recollection and being without attention is the recollection of the Buddha.

59.­26

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not focus their attention on the tathāgatas, arhats, completely awakened buddhas because of the thirty-two major marks of a great person. They do not focus attention on them because of the golden complexion of their bodies, {Ki.VI: 7} and they do not focus attention on them because of their aureoles, extending a full arm span. They do not focus attention on them because of the eighty minor marks. If you ask why, it is because these are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, it is because being without recollection and being without attention is the recollection of the Buddha.

59.­27

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not focus their attention on the tathāgatas, arhats, completely awakened buddhas because of the aggregate of ethical discipline. [F.179.b] They do not focus their attention on them because of the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, or the aggregate of seeing the wisdom of liberation. If you ask why, it is because these are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, it is because being without recollection and being without attention is the recollection of the Buddha.

59.­28

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not focus their attention on the tathāgatas, arhats, completely awakened buddhas because of the ten powers of the tathāgatas. They do not focus their attention on them because of the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. If you ask why, it is because these are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, it is because being without recollection and being without attention is the recollection of the Buddha.

59.­29

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not focus their attention on the tathāgatas, arhats, completely awakened buddhas because of the links of dependent origination. If you ask why, it is because these are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, it is because being without recollection and being without attention is the recollection of the Buddha. It is in this way, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should cultivate the recollection of the Buddha, [knowing that] all phenomena have the essential nature of nonentity.

59.­30

“It is in this way that serial practice, [F.180.a] serial training, and serial progress are discerned. Those who train in serial practice, and who train in serial training and serial progress, will, on the basis of the essential nature of nonentity, perfect all the perfections, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They will perfect the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption. They will perfect the meditative stability of emptiness, the meditative stability of signlessness, {Ki.VI: 8} and the meditative stability of wishlessness. They will perfect 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, and great compassion. They will perfect the eighteen distinct qualities of the buddhas, and they will perfect [the goals], up to and including all-aspect omniscience. They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since the perception of entities and the perception of nonentities are both nonexistent in it, how could there possibly be even a speck of actions based on recollection, or without recollection!

59.­31

“Subhūti, if one were to ask how bodhisattva great beings should cultivate the recollection of the Dharma, in that case, Subhūti, when bodhisattva great beings practice the perfection of wisdom, in cultivating the recollection of the Dharma, [F.180.b] they should not focus their attention on virtuous phenomena. They should not focus their attention on nonvirtuous phenomena. They should not focus their attention on mundane phenomena, supramundane phenomena, worldly phenomena, nonworldly phenomena, noble phenomena, ignoble phenomena, contaminated phenomena, uncontaminated phenomena, phenomena included in the realm of desire, phenomena included in the realm of form, phenomena included in the realm of formlessness, conditioned phenomena, or unconditioned phenomena. If you ask why, it is because these phenomena are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, the recollection of the Dharma is without recollection and without attention. It is in this way, Subhūti, that bodhisattva great beings who have trained in that recollection of the Dharma will perfect [the goals], up to and including all-aspect omniscience, on the basis of the essential nature of nonentity. They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since the perception of entities and the perception of nonentities are both nonexistent in it, how could there possibly be even a speck of actions based on recollection, or without recollection!

59.­32

“Subhūti, if one were to ask how bodhisattva great beings should cultivate the recollection of the Saṅgha, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, in cultivating the recollection of the Saṅgha, they should focus their attention on the community of the śrāvakas of the Blessed One, comprising the four pairs of persons and eight types of individuals who are all endowed with the excellences of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation, on the basis that they are of the essential nature of nonentity. [F.181.a] If you ask why, it is because these [persons and types of individuals] are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, the recollection of the Saṅgha is without recollection and without attention. It is in this way, Subhūti, that bodhisattva great beings who have trained in that recollection of the Saṅgha will perfect [the goals], up to and including all-aspect omniscience, on the basis of the essential nature of nonentity. {Ki.VI: 9} They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since the perception of entities and the perception of nonentities are both nonexistent in it, how could there possibly be even a speck of actions based on recollection, or without recollection!

59.­33

“Subhūti, if one were to ask how bodhisattva great beings should cultivate the recollection of ethical discipline, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, in cultivating the recollection of ethical discipline, they should maintain the ethical discipline of consummate meditative stability that is undamaged, unbroken, unblemished, flawless, nondegenerate, potent, praised by the wise, and utterly perfect, and they should focus their attention on this ethical discipline being of the essential nature of nonentity. If you ask why, it is because this [ethical discipline] is without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, the recollection of ethical discipline is without recollection and without attention. It is in this way, Subhūti, that bodhisattva great beings who have trained in that recollection of ethical discipline will perfect [the goals], up to and including all-aspect omniscience, on the basis of the essential nature of nonentity. [F.181.b] They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since the perception of entities and the perception of nonentities are both nonexistent in it, how could there possibly be even a speck of actions based on recollection, or without recollection!

59.­34

“Subhūti, if one were to ask how, when bodhisattva great beings practice the perfection of wisdom, they should recollect giving away, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, in cultivating the recollection of giving away, they should not focus their attention on giving away material things or giving away dharmas. Even when giving away their limbs and appendages, let alone other material objects, even when dispensing their generosity in that manner, they should not think, ‘I am giving gifts away. This thing is being given away. It should be given away to this [person].’ If you ask why, it is because these nonentities are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, the recollection of giving away is without recollection and without attention. It is in this way, Subhūti, that bodhisattva great beings who have trained in that recollection of giving away will perfect [the goals], up to and including all-aspect omniscience, on the basis of the essential nature of nonentity. They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. In that regard, since the perception of entities and the perception of nonentities are both nonexistent, how could there possibly be even a speck of actions based on recollection, or without recollection! {Ki.VI: 10}

59.­35

“Subhūti, one might ask how, when bodhisattva great beings practice the perfection of wisdom, [F.182.a] they should recollect the god realms. In cultivating the recollection of the god realms, Subhūti, bodhisattva great beings, with regard to those who are born among the gods of the Caturmahā­rāja­kāyika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarata realm, and the Para­nirmita­vaśa­vartin realm, as well as those frequenting the realm of form and those no longer subject to rebirth who frequent the realm of formlessness, should focus their attention on them on the basis that these are of the essential nature of nonentity. If you ask why, it is because these [god realms] are without essential nature. That which is without essential nature is a nonentity. Nonentities cannot recollect nonentities. If you ask why, the recollection of the god realms is without recollection and without attention. It is in this way, Subhūti, that bodhisattva great beings who have trained in that recollection of the god realms will perfect [the goals], up to and including all-aspect omniscience. They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since the perception of entities and the perception of nonentities are both nonexistent in it, how could there possibly be even a speck of actions based on recollection, or without recollection!

59.­36

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, commencing from the time when they first begin to set their mind on enlightenment, those who wish to perfect the path of the serial practice, serial training, and serial progress should, through focusing their attention with all-aspect omniscience in mind and on the basis of the essential nature of nonentity, train in the perfection of generosity. They should train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.182.b] the perfection of meditative concentration, and the perfection of wisdom. They should train in the emptiness of internal phenomena. They should train in the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should train in the applications of mindfulness. They should train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path. They should train in 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They should train in [the goals], up to and including all-aspect omniscience.

59.­37

“Subhūti, in that manner bodhisattva great beings engage in serial practice, serial training, and serial progression, training in the essential nature of nonentity with respect to all phenomena. By training in the path of serial practice, serial training, and serial progression, bodhisattva great beings complete the perfection of generosity. On the basis of the essential nature of nonentity, they complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. [F.183.a] They complete [all the goals], up to and including all-aspect omniscience. They will attain consummate buddhahood, [knowing that] all phenomena have the essential nature of nonentity. Since there are no entities in them, how could there possibly exist physical forms, feelings, perceptions, formative predispositions, consciousness, {Ki.VI: 11} any perfections, any 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 aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, or [the goals], up to and including all-aspect omniscience? How could there possibly exist the wisdom of all-aspect omniscience? That would be impossible!”

59.­39

“There are also no buddhas, Dharma, or saṅgha. There is indeed no path, no fruit, no afflicted mental state, no purification, no attainment, and no clear realization. There are no phenomena at all.”

59.­40

The Blessed One then asked, “Subhūti, do you think that it is apprehensible whether all phenomena have or do not have an essential nature of nonentity?”

T3808

“No, Blessed Lord!” replied Subhūti. “It is not apprehensible whether all phenomena have or do not have an essential nature of nonentity.”

59.­42

“Blessed Lord,” replied Subhūti, “I am without doubt and I am without hesitation regarding all these phenomena. However, Blessed Lord, in the future there will be monks following the vehicle of the śrāvakas, following the vehicle of the pratyekabuddhas, or following the vehicle of the bodhisattvas who will say, ‘If all phenomena are of the essential nature of nonentity, who will be defiled or purified when all phenomena have the essential nature of nonentity?’ Since they will not understand affliction and purification, they will resort to immorality, mistaken views, misconduct, and wrong livelihood. Those who resort to immorality, mistaken views, misconduct, and wrong livelihood will be reborn in one of the three lower realms‍—the hells, the animal realm, or the world of Yama. Blessed Lord, seeing these fears that have not yet arisen, [F.184.b] I ask the tathāgata, arhat, completely awakened Buddha about this matter, although, Blessed Lord, I am without doubt and without hesitation regarding these phenomena.”

59.­43

The Blessed One replied, “Excellent, Subhūti! Excellent. It is as you have said.”

59.­44

This completes the fifty-ninth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

c.

Colophon

c.­1

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.

c.­2

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.

c.­3

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.

c.­4
OṂ SVĀSTI
c.­5
Respectfully served by Indra, mighty lord of the gods, and others,
The supreme guides, best of humankind, embodying the three buddha bodies,
Are supreme in liberation, the path of liberation, and the provisions‍—
Objects of homage for all embodied beings and lord protectors.580
c.­6
In the perspective of the divine path where emptiness and compassion are indivisible,
May the conquerors and their heirs again bestow excellent merits,
Causing a downpour of nectar of spiritual and temporal well-being
From the dense accumulating clouds of enlightened activity!
c.­7
The supreme source of the marvelous attributes of existence and quiescence,
Monarch of supreme eloquence who reigns over needs and wants,
Is a manifestly high support, like the pinnacle of a victory banner‍—
May this supreme support enhance the glory of the Buddhist teaching!581
c.­8
Although the sequences of the manifold vehicles are infinite
Owing to distinctions between disciples, who are low and high,
They are subsumed in the three definitive piṭakas,
Among which are the profound middle turning precepts
Concerning the absence of defining characteristics.582
c.­9
Among these, the billion-line version extant in the domain of the gandharvas,
The ten-million-line version extant in the domain of Śatakratu,
And the hundred-thousand-line version extant in the domain of hooded nāgas
Were established as the long, middle-length, and abridged versions of the extensive text.
c.­10
The twenty-five-thousand-line, eighteen-thousand-line, and ten-thousand-line versions
Are known as the long, middle-length, and abridged versions of the intermediate text.
Many scholars profess that the eight-thousand-line version and the verse summation
Are respectively the abridged and extremely abridged texts.
c.­11
Alternatively, the versions in one hundred thousand lines,
Twenty-five thousand lines, and eight thousand lines
Are respectively known as the long, medium, and short texts.
Among these, the long version fell as a downpour of kingly power,
Inexhaustible as an offering lamp for living beings, without partiality.
c.­12
In order that the excellent merit of the teaching and living beings might yet again increase,
Lord [Tenpa Tsering], who bestows the good fortune of resources
For the sustenance of spacious Degé‍—
A great community endowed with the ten virtuous actions‍—
Instantly opened countless doors of the inexhaustible treasure-store of space,
Containing the gems of the twenty-five-thousand-line version‍—it was a wondrous springtime. [F.381.a]
c.­13
Acting in service of the entire teaching impartially,
Stealing the pride of the mighty long-living [gods],
In the great palace of Lhundrubteng,
A seminary triumphant over all directions,
Bastion of the twofold tradition [of sūtra and tantra]
Enveloped by the white parasol of the glorious Sakya school,
During the water tiger year, also known as Śubhakṛta,
At the time when the youthful face of the Jyeṣṭha moon made her appearance,
Her surface resembling translucent crystal,
He completed this task with two hundred and fifty elite [wood] carvers
Through the excellence of meritorious circumstances.
c.­14
By this virtuous action I dedicate merit
That king [Tenpa Tsering] might have a long life and stable rule,
Sustaining the spacious kingdom with the bliss of the perfect age,
And that living beings, exemplified by those with auspicious connections,
Might attain the rank of liberation, the four buddha bodies!
c.­15

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!

c.­16

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.”

b.

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84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh9/UT22084-026-001-chapter-59/toh3808.Copy
84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh9/UT22084-026-001-chapter-59/toh3808.Copy
84000. (2024) The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). (Padmakara Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh9/UT22084-026-001-chapter-59/toh3808.Copy
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