The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 9
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 1.1.13 (2024)
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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 9
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four applications of mindfulness. If you ask what these four are, they comprise the application of mindfulness with regard to the body, the application of mindfulness with regard to feelings, the application of mindfulness with regard to the mind, and the application of mindfulness with regard to phenomena. {Dt.204}
“You may ask what is the application of mindfulness with regard to the body. In this respect, Subhūti, bodhisattva great beings, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body. With regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body. With regard to the outer and inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, [F.233.b] rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body.
“With regard to inner feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth]. With regard to outer feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth]. With regard to outer and inner feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth].
“Subhūti, if you ask how, with regard to the inner body, bodhisattva great beings continue to observe the physical body, in this respect, Subhūti, when bodhisattva great beings are moving, they are fully aware that they are moving. When they are standing upright, they are fully aware that they are standing upright. When they are sitting, they are fully aware that they are sitting. When they are lying down, they are fully aware that they are lying down. When the body is comfortable or uncomfortable, and in whatever ways the body changes its posture, they are fully aware. Subhūti, it is in such ways that bodhisattva great beings, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions. [F.234.a]
“Moreover, Subhūti, with regard to the inner body, bodhisattva great beings continue to observe the physical body without apprehending anything. They maintain alertness, whether they are going out or returning home. They maintain alertness, whether they are looking [outwardly] or looking introspectively. They maintain alertness, whether they are bending or stretching their limbs. They maintain alertness, whether they are holding an outer patched robe, a waist cloth, or an alms bowl. They maintain alertness, whether they are eating, drinking, chewing, or tasting. They maintain alertness, whether they are resting or waking up. They maintain alertness, whether they are coming or going, standing or sitting, reclining or not reclining, speaking or not speaking, or settled in meditation [or arising from meditation]. Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that when they inhale breath mindfully, they are inhaling breath mindfully. They are fully aware that when they exhale breath mindfully, they are exhaling breath mindfully. They are fully aware that when they inhale a long breath, they are inhaling a long breath, and that when they are exhaling a long breath, they are exhaling a long breath. {Dt.205} They are fully aware that when they are inhaling a short breath, they are inhaling a short breath, and that when they are exhaling a short breath, they are exhaling a short breath. Subhūti, this resembles, as an analogy, a potter turning a wheel [F.234.b] or a skilled apprentice of a potter turning a wheel. They are fully aware that when they are turning the wheel in a long whirl, they are turning the wheel in a long whirl, and they are fully aware that when they are turning the wheel in a short whirl, they are turning the wheel in a short whirl. Likewise, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that they are inhaling breath mindfully when they inhale breath mindfully, and they are fully aware that they are exhaling breath mindfully when they exhale breath mindfully. When they are inhaling a long breath, they are fully aware that they are inhaling a long breath. When they are exhaling a long breath, they are fully aware that they are exhaling a long breath. When they are inhaling a short breath, they are fully aware that they are inhaling a short breath. When they are exhaling a short breath, they are fully aware that they are exhaling a short breath. Subhūti, it is in such ways that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern this physical body in terms of its material elements, observing that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Subhūti, as an analogy, just as a skilled butcher of bulls or a skilled apprentice of a butcher of bulls slays a bull with a sharp instrument, cuts it into four parts, and then examines the quartered carcass, as he stands or sits, in the same way bodhisattva great beings who practice the perfection of wisdom [F.235.a] also discern this same physical body in terms of its material elements, observing that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Subhūti, it is in this way that bodhisattva great beings practice the perfection of wisdom and, while they stand or sit, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern that this same body is full of manifold impurities, from the soles of the feet upward, from the hairs [of the head] and the brain downward, and from the hairs of the body, the nails, and the skin inward. That is to say, they discern that it comprises the hairs of the head, the hairs of the body, the nails, epidermal skin, inner skin, flesh, ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, sigmoid colon, viscera, urinary bladder, excrement, tears, sweat, adipose tissue, mucous, nasal mucous, pus, bile, phlegm, serum, saliva, odors, brain tissue, cerebral secretions, eye mucus, and ear wax. Subhūti, this is just like when the grain bins of a farmer have been filled with diverse crops—sesame, mustard seeds, lentils, beans, barley, wheat, and rice—and an observant passer-by, {Dt.206} on seeing them, would know that these are sesame, these are mustard seeds, these are lentils, these are beans, these are barley, these are wheat, and these are rice.
“Subhūti, in the same way, [F.235.b] bodhisattva great beings discern that this very body is full of manifold impurities, from the soles of the feet upward, from the hair and the crown of the head downward, and from the nails, body hair, and skin inward. That is to say, they discern that this body comprises the hairs of the head, the hairs of the body, the nails, epidermal skin, inner skin, flesh, ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, sigmoid colon, viscera, urinary bladder, excrement, tears, sweat, adipose tissue, mucous, nasal mucus, pus, bile, phlegm, serum, saliva, odors, brain tissue, cerebral secretions, eye mucus, and ear wax. Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing in a charnel ground the manifold forms of the corpses that have been discarded there—those that have been laid to rest; those that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days; and those that are bloated, blue-black, putrefied, worm-infested, devoured, or dismembered—they compare these circumstances to their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, [F.236.a] with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, dead for six days, dead for seven days, devoured by various sorts of wild creatures—ravens, crows, hawks, vultures, wolves, foxes, dogs, and others—at that time, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, devoured, foul, festering, and rotten, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. [F.236.b]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, skeletons with fragments of flesh, smears of blood, tenuously joined together by tendons, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the skeletal bones in a charnel ground, devoid of flesh and blood, without the adhesion of tendons, {Dt.207} as white as conch shells, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. [B17]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones and skeletons in a charnel ground, without adhesion, separated, as white as conch shells, and scattered over the ground, they compare these to the circumstances of their own bodies, [F.237.a] reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, scattered in the cardinal and intermediate directions, the foot bones scattered apart, the shin bones scattered apart, the thigh bones scattered apart, the hip bones scattered apart, the wrist bones scattered apart, the rib bones scattered apart, the neck bones scattered apart, and the skull bones also scattered apart, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, many years old, weathered by the wind and the sun, and as white as conch shells, [F.237.b] they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. [It has a nature such as these.] It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, many years old, indistinct, bluish grey like a pigeon, tattered, disintegrated, and turning into dust on the ground, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. With regard to the outer body and with regard to the outer and inner body combined, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.
“With regard to inner feelings, outer feelings, and outer and inner feelings combined, they observe feelings without apprehending anything. With regard to inner mind, outer mind, and outer and inner mind combined, they observe mind without apprehending anything. With regard to inner phenomena, outer phenomena, and outer and inner phenomena combined, they observe phenomena without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. [F.238.a] This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four correct exertions. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that negative and nonvirtuous states that have not yet arisen might not be developed. (2) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that negative and nonvirtuous states that have previously arisen might be renounced. (3) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that virtuous states that have not yet arisen might be developed. (4) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that virtuous states that have previously arisen might remain stable, be repeatedly cultivated, be undiminished, and be fully cultivated. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four supports for miraculous ability. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, [F.238.b] they should cultivate the support for miraculous ability that combines meditative stability of resolution with the formative force of exertion. (2) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of perseverance with the formative force of exertion. (3) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of mind with the formative force of exertion. (4) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of scrutiny with the formative force of exertion. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings. {Dt.208}
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the five faculties. If you ask what these five are, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the five powers. If you ask what these five are, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the seven branches of enlightenment. You may ask what these seven are. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (1) the branch of enlightenment that is correct recollection. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate [F.239.a] (2) the branch of enlightenment that is correct doctrinal analysis, (3) the branch of enlightenment that is correct perseverance, (4) the branch of enlightenment that is correct delight, (5) the branch of enlightenment that is correct mental and physical refinement, (6) the branch of enlightenment that is correct meditative stability, and (7) the branch of enlightenment that is correct equanimity. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails [the observances of] the noble eightfold path. You may ask what these are. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (1) correct view. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three meditative stabilities. If you ask what these three are, they comprise (1) the meditative stability of emptiness, (2) the meditative stability of signlessness, and (3) the meditative stability of wishlessness. In this regard, if you ask what is the meditative stability of emptiness, when all phenomena are observed to be empty of their own defining characteristics, that stability of mind is the gateway to liberation known as emptiness. This is called the meditative stability of emptiness. [F.239.b] If you ask what is the meditative stability of signlessness, when all phenomena are observed to be devoid of signs, that stability of mind is the gateway to liberation known as signlessness. This is called the meditative stability of signlessness. If you ask what is the meditative stability of wishlessness, when there is no conditioning, understanding that all phenomena cannot be conditioned, that stability of mind is the gateway to liberation known as wishlessness. This is called the meditative stability of wishlessness. One should be mindful of these three gateways to liberation, without discouragement. Cultivated without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the eleven aspects of knowledge.286 If you ask what these eleven are, they comprise (1) knowledge of suffering, (2) knowledge of the origin of suffering, (3) knowledge of the cessation of suffering, (4) knowledge of the path, (5) knowledge of the extinction of contaminants, (6) knowledge that contaminants will not arise again, (7) knowledge of phenomena, (8) knowledge of phenomena that is subsequently realized, (9) knowledge of the relative, (10) knowledge that is masterful, and (11) knowledge that is semantic. {Dt.209} In this regard, if you ask what is knowledge of suffering, it is the knowledge that suffering does not arise. If you ask what is knowledge of the origin of suffering, it is the knowledge that the origin of suffering has been renounced. If you ask what is knowledge of the cessation of suffering, it is the knowledge that suffering has ceased. If you ask what is knowledge of the path, it is the knowledge of the noble eightfold path. If you ask what is knowledge of the extinction of contaminants, it is the knowledge that desire, hatred, and delusion have been extinguished. If you ask what is knowledge that contaminants will not arise again, it is the knowledge that the continuum of rebirth does not arise. If you ask what is knowledge of phenomena, it is the knowledge that the five aggregates are understood to be illusory. If you ask what is knowledge of phenomena that is subsequently realized, it is the knowledge that the sense fields, the sensory elements, and the links of dependent origination are impermanent. If you ask what is knowledge of the relative, [F.240.a] it is the knowledge, through the mind, of the minds of other beings and of other individuals. If you ask what is knowledge that is masterful, it is that by which there ensues knowledge of the path and knowledge of refinement. If you ask what is knowledge that is semantic, it is the wisdom of all-aspect omniscience that the tathāgatas have. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three faculties. If you ask what these three are, they comprise (1) the faculty whereby one will comprehend that which has not been comprehended, (2) the faculty of comprehension, and (3) the faculty of realization through comprehension. If you ask what is the faculty whereby one will comprehend that which has not been comprehended, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom, which are not fully manifest in the case of those individual disciples who are unrealized. This is the faculty whereby one will comprehend that which has not been comprehended. If you ask what is the faculty of comprehension, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom in the case of individual disciples who have acquired comprehension. This is called the faculty of comprehension. If you ask what is the faculty of realization through comprehension, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom in the case of individual disciples who are arhats, pratyekabuddhas, bodhisattvas, or tathāgatas. This, Subhūti, is called the faculty of realization through comprehension. [Cultivated] without apprehending anything, this indeed, Subhūti, [F.240.b] is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three meditative stabilities. If you ask what these three are, they comprise (1) the meditative stability endowed with ideation and scrutiny, (2) the meditative stability free from ideation and endowed merely with scrutiny, and (3) the meditative stability devoid of both ideation and scrutiny. In this regard, Subhūti, if you ask what is the meditative stability endowed with ideation and scrutiny, bodhisattva great beings achieve and maintain 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 freedom. This is the meditative stability endowed with ideation and scrutiny. If you ask what is the meditative stability free from ideation and endowed merely with scrutiny, it denotes the state between the first meditative concentration and the second meditative concentration. This is called the meditative stability free from ideation and endowed merely with scrutiny. {Dt.210} If you ask what is the meditative stability devoid of both ideation and scrutiny, it includes the second, third, and fourth meditative concentrations, along with the meditative absorptions of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, the sphere of neither perception nor nonperception, and the cessation of perceptions and feelings. This is called the meditative stability devoid of both ideation and scrutiny. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the ten recollections. If you ask what these ten are, they comprise (1) the recollection of the Buddha, (2) recollection of the Dharma, (3) recollection of the Saṅgha, (4) recollection of ethical discipline, [F.241.a] (5) recollection of giving away, (6) recollection of the god realms, (7) recollection of disillusionment [with cyclic existence],287 (8) recollection of breathing, (9) recollection of death, and (10) recollection of the body. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption.
“If you ask what are the four meditative concentrations, in this regard, when bodhisattva great beings practice the perfection of wisdom, (1) they achieve and maintain 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 freedom. (2) They achieve and maintain the second meditative concentration where ideation and scrutiny have been stilled, and there is an intense inner clarity—the absence of ideation and scrutiny being due to one-pointed mental focus—while the joy and bliss that arise from meditative stability are present. (3) They achieve and maintain the third meditative concentration where joy is absent, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present and bliss is experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ (4) They achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. [F.241.b] These are the four meditative concentrations.
“If you ask what are the four immeasurable attitudes, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they maintain, without apprehending anything, a state of mind imbued with (1) loving kindness that is vast, most extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated, so that it is considered to permeate extensively the ten directions encompassed by the limits of space, beyond the mundane sphere. They maintain, without apprehending anything, a state of mind imbued with (2) compassion, (3) empathetic joy, and (4) equanimity that is vast, most extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated, so that these are considered to permeate extensively the ten directions encompassed by the limits of space, beyond the mundane sphere. These are the four immeasurable attitudes.
“If you ask what are the four formless meditative absorptions, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) [the first ensues] once the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (2) [The second ensues] once the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (3) [The third ensues] once the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ [F.242.a] (4) [The fourth ensues] once the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. These are the four formless meditative absorptions.
“If you ask what are the eight aspects of liberation, they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings are inclined toward pleasant states. (4) [The fourth aspect of liberation ensues] when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (5) [The fifth aspect of liberation ensues] when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) [The sixth aspect of liberation ensues] when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ (7) [The seventh aspect of liberation ensues] when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. (8) [The eighth aspect of liberation ensues] when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of all perceptions and feelings, without apprehending anything. These are the eight aspects of liberation.
“If you ask what are the nine serial steps of meditative absorption, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, [F.242.b] (1) [the first step ensues] when one achieves and maintains the first meditative concentration, that is to say, when 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 freedom. (2) [The second step ensues] when one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, devoid of both ideation and scrutiny—the absence of ideation and scrutiny being due to one-pointed mental focus—while the joy and bliss that arise from meditative stability are present. (3) [The third step ensues] when one achieves and maintains the third meditative concentration free from joy, that is to say, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ (4) [The fourth step ensues] when one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. (5) [The fifth step ensues] when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (6) [The sixth step ensues] when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (7) [The seventh step ensues] when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ (8) [The eighth step ensues] when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [F.243.a] (9) [The ninth step ensues] when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of all perceptions and feelings, without apprehending anything. These are the nine serial steps of meditative absorption.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the ten powers of the tathāgatas. If you ask what these ten are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they acquire (1) definitive knowledge that phenomena that are possible are indeed possible, and definitive knowledge that phenomena that are impossible are indeed impossible; (2) definitive knowledge, through possibilities and causes, of the maturation of the past, future, and present actions [of beings], and of those who undertake such actions; (3) definitive knowledge of various realms and their multiple constituents;288 (4) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other beings, other individuals, have; (5) definitive knowledge of whether the acumen of other beings, other individuals, is superior or inferior; (6) definitive knowledge of the paths that lead anywhere; (7) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions; (8) definitive knowledge of the recollection of multiple past abodes, ranging from the recollection of individual lifetimes to their circumstances, situations, and causes; [F.243.b] (9) definitive knowledge through pure clairvoyance, transcending the vision of human beings, of the death, transmigration, and rebirth of beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so one can say, ‘My rebirths have come to an end. I have practiced celibacy. I have fulfilled my duties. I will experience no other rebirths apart from this one.’289 [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings. {Dt.211}
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the four fearlessnesses [proclaimed by the buddhas]. If you ask what these four are, [the buddhas would say]: (1) ‘When I claim to have attained completely awakened buddhahood, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should say that I have not attained consummate buddhahood with respect to these [particular] phenomena here, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā290 that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’
(2) “ ‘When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should say that these [particular] contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. [F.244.a] By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’
(3) “ ‘When I claim to have explained those phenomena that cause obstacles [on the spiritual path], if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should insist in this respect that even though one might depend on those phenomena, there will be no obstacles and that that would be impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’
(4) “ ‘When I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else in the world should say that even if one persists on this path, it will not lead to emancipation, that suffering will not cease, and that that is impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. [F.244.b] To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma! [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.’291
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the four kinds of exact knowledge. If you ask what these four are, they comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression. [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.292
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the eighteen distinct qualities of the buddhas. If you ask what these eighteen are, from the night when the tathāgatas attain consummate buddhahood in unsurpassed, complete enlightenment, and from the night when they teach the path whereby living creatures, including mundane gods, demons, Brahmā deities, virtuous ascetics, and brahmins, along with gods, humans, and asuras, could put an end to suffering, until their attainment of final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, (1) the tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds; [F.245.a] (6) they are without the indifference that lacks discernment; {Dt.212} (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor do they degenerate in their seeing the wisdom of liberation; (13) all the activities of their bodies are preceded by wisdom and followed by wisdom; (14) all the activities of their speech are preceded by wisdom and followed by wisdom; (15) all the activities of their minds are preceded by wisdom and followed by wisdom; (16) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the present. These are called the eighteen distinct qualities of the buddhas. [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.293
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the dhāraṇī gateways—that is to say, the sameness of letters, the sameness of utterances, the gateways of letters, and where letters lead. In this regard, you may ask what are the gateways of the letters and where the letters lead. The letter a is the gateway to all phenomena for their being nonarising. The letter ra is the gateway to all phenomena for their being free of dust. The letter pa is the gateway to all phenomena for ultimate reality being empty. The letter ca is the gateway to all phenomena for all phenomena being without death, transmigration, or rebirth since death, transmigration, and rebirth are not apprehended. The letter na is the gateway to all phenomena for their being no names and for the intrinsic nature of names being neither acquired nor lost. The letter lā is the gateway to all phenomena for their being supramundane and for the causes and conditions giving rise to the creeping vine of craving being utterly destroyed. [F.245.b] The letter dā is the gateway to all phenomena for discipline and the disciplined being determined. The letter bā is the gateway to all phenomena for there being freedom from bondage. The letter ḍa294 is the gateway to all phenomena for there being freedom from agitation. The letter sa is the gateway to all phenomena for there being no attachment and no bondage because attachment is unperceived. The letter va is the gateway to all phenomena for the pathway and sounds of speech being interrupted. The letter ta is the gateway to all phenomena for their not stirring from the real nature. The letter ya is the gateway to all phenomena for their being definitively nonapprehensible. The letter sta is the gateway to all phenomena for boasting not being apprehended.295 The letter ka is the gateway to all phenomena for agents not being apprehended. The letter sa is the gateway to all phenomena for sameness not being transgressed because sameness is not apprehended. The letter ma is the gateway to all phenomena for the notion of ‘mine’ not being apprehended. The letter ga is the gateway to all phenomena for motion not being apprehended.296 The letter stha is the gateway to all phenomena for abodes not being apprehended. The letter jā is the gateway to all phenomena for birth not being apprehended. The letter śva is the gateway to all phenomena for the life breath not being apprehended. The letter dha is the gateway to all phenomena for the realm of phenomena not being apprehended. The letter śa is the gateway to all phenomena for stillness not being apprehended. The letter kha is the gateway to all phenomena for phenomena not being apprehended owing to the sameness of space. The letter kṣa is the gateway to all phenomena for extinction not being apprehended. {Dt.213} The letter sta is the gateway to all phenomena for eulogies not being apprehended.297 The letter jña is the gateway to all phenomena for wisdom not being apprehended. [F.246.a] The letter rta is the gateway to all phenomena for afflicted mental states not being apprehended.298 The letter ha is the gateway to all phenomena for causes not being apprehended. The letter bha is the gateway to all phenomena for there being no fear. The letter cha is the gateway to all phenomena for complexion not being apprehended. The letter sma is the gateway to all phenomena for memory not being apprehended. The letter hva is the gateway to all phenomena for appellations not being apprehended. The letter tsa is the gateway to all phenomena for resolution not being apprehended. The letter gha is the gateway to all phenomena for density not being apprehended. The letter ṭha is the gateway to all phenomena for fabrications not being apprehended. The letter ṇa is the gateway to all phenomena for there being neither coming nor going because there is no affliction and for there being no conceptual thoughts because there is no standing, sitting, or lying down. The letter pha is the gateway to all phenomena for fruits not being apprehended. The letter ska is the gateway to all phenomena for the aggregates not being apprehended. The letter ysa is the gateway to all phenomena for the malaise of aging not being apprehended.299 The letter ca is the gateway to all phenomena for conduct not being apprehended. The letter ṭa is the gateway to all phenomena for wails of suffering not being apprehended and for there being, ultimately, neither death and transmigration, nor rebirth. The letter ḍha is the gateway to all phenomena for concealment not being apprehended.300
“The foregoing are not conventional syllables. If you ask why, there exist no names at all by which anything could be conventionally designated, by which anything could be expressed, by which anything could be taught, by which anything could be written, or by which anything could be recited aloud. Subhūti, all phenomena should be understood to resemble space. [F.246.b] Subhūti, this is the entrance into the dhāraṇī gateways, the entrance into the demonstration of the letters, beginning with a. Subhūti, if any bodhisattva great beings comprehend this expertise with respect to the letters, beginning with a, they will not be attached to any sounds, they will accomplish all phenomena in accordance with reality, and they will acquire skill in the cognition of sounds. Subhūti, if any bodhisattva great beings have heard this seal of introduction to the letters beginning with a, and these words forming the seal of introduction to the letters beginning with a, and, having heard them, also take them up, uphold, recite aloud, master, and with the right understanding teach them to others, they will know that there are twenty advantages. If you ask what these twenty are, they are as follows: (1) They will be mindful, intelligent, understanding, clever, joyful, modest, and inspired. (2) Acquiring this gateway to dhāraṇī without affliction they will be without hesitation. (3) They will not be attached upon hearing the sweet words of others, nor will they be angered upon hearing harsh words, so that they will stay, appropriately, neither high nor low. (4) They will be skilled in words. (5) They will be skilled with respect to the aggregates, they will be skilled with respect to the sensory elements, and they will be skilled with respect to the sense fields. (6) They will be skilled with respect to the truths. (7) They will be skilled with respect to the links of dependent origination. (8) They will be skilled with respect to causes and they will be skilled with respect to conditions. (9) They will be skilled with respect to reality. {Dt.214} (10) They will be skilled in knowledge of those of high and low acumen. (11) They will be skilled in knowledge of death, transmigration, and rebirth. (12) They will be skilled in knowledge of clairaudience. (13) They will be skilled in knowledge of others’ minds. (14) [F.247.a] They will be skilled in the knowledge of recollecting past lives. (15) They will be skilled in knowledge of miraculous abilities. (16) They will be skilled in knowledge of the cessation of contaminants. (17) They will be skilled in knowledge of demonstrating that which is possible and that which is impossible. (18) They will be skilled in going out and skilled in returning. (19) They will be skilled in conduct. (20) They will also acquire skill in matters of shame and conscience.
“Subhūti, [cultivated] without apprehending anything, this introduction to the letters beginning with a, which form the gateway of dhāraṇī, also constitutes the Great Vehicle of bodhisattva great beings.”
This completes the ninth chapter of “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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