The Perfection of Wisdom in Twenty-Five Thousand Lines
Citation Index

23 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Thus did I hear

At one time

The Lord (bhagavat)

Dwelt at Rājagṛha—

on Gṛdhrakūṭa Hill.

with a great community of monks,

numbering five thousand monks,

all worthy ones… with outflows dried up,

With outflows dried up—

Without afflictions

Fully controlled—

with their minds well freed

and their wisdom well freed

thoroughbreds

great bull elephants,

With their work done, their task accomplished

with their burden laid down.

with their own goal accomplished.

with the fetters that bound them to existence broken.

with their hearts well freed by perfect understanding.

in perfect control of their whole mind

with nuns numbering five hundred

… with a vision of the Dharma,

36 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

and with an unbounded, infinite number of bodhisattva great beings

all of whom had acquired the dhāraṇīs

acquired the dhāraṇīs.

dwellers in emptiness

dwellers in emptiness, their range the signless, and who had not fashioned any wishes.

had acquired forbearance for the sameness of all dharmas.

had acquired the dhāraṇī of nonattachment.

with imperishable clairvoyant knowledges.

with speech worth listening to.

not hypocrites

not fawners.

without thoughts of reputation and gain.

Dharma teachers without thought of compensation.

with perfect forbearance for the deep dharmas

had obtained the fearlessnesses.

had transcended all the works of Māra.

cut the continuum of karmic obscuration.

skillful in expounding the analysis of investigations into phenomena.

with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out.

with smiling countenances

forward in addressing others.

without a frown on their faces.

skillful in communicating with others in chanted verse

without feelings of depression.

without losing the confidence giving a readiness to speak.

endowed with fearlessness when surpassing endless assemblies.

skilled in going forth during an ananta of one hundred million eons.

understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation.

skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge.

endowed with extreme patience.

Skilled in causing entry into reality just as it is

having appropriated all the endless arrays of the buddhafields through prayer and setting out.

With the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated

skillful in soliciting innumerable buddhas.

Skillful in eliminating the various views, propensities, obsessions, and defilements

Skillful in accomplishing a hundred thousand feats through meditative concentration

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Thereupon the Lord, having himself arranged the lion throne,

Sat down with his legs crossed, holding his body erect,

entered into the meditative stabilization, samādhirāja by name,

the meditative stabilization… in which all meditative stabilizations are put.

included, and by being encompassed come to meet.

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

he beamed with his whole body.

Issued sixty sixty-one hundred thousand one hundred million billion rays—

From the śrīvatsa mark—

became irreversible from the unsurpassed, perfect, complete awakening.

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Thereupon all the Lord’s hair pores—

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

then the Lord, seated on that very lion throne,

entered into the meditative stabilization called “siṃhavikrīḍita”

entered into the meditative stabilization called siṃhavikrīḍita

it became soft and oily, producing ease for all beings,

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

the continuum of the hells and so on was cut,

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

endowed with such knowledge.

Self-discipline

restraint

to observe celibacy

nonviolence toward living creatures

the insane regained their senses, those with distracted thoughts became one-pointed in their thoughts,

the naked found clothes, the poor found wealth, the hungry found food

considered every being in the same way as they considered their mother, father

ease

knowledge.

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

his light, color, brilliance, and glory,

shining forth;

gleaming;

dazzling;

shedding light.

with his light,

color

brilliance

glory

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

thereupon the Lord exhibited an ordinary bodily form, like that of beings in the great billionfold world system

strewed near, strewed in front, and strewed all around

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

stayed there like a second story made of flowers and so on, with the dimensions of the great billionfold world system

By the sustaining power of the Lord… in the sky right above the Lord’s head,

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

thereupon the Lord, seated on this very lion throne

smiled once again

saw… the Tathāgata Śākyamuni, together with his community of monks and together with a retinue of bodhisattvas

then in the east, beyond as many world systems as the sand particles in the Gaṅgā River

Smiled once again

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

At the very limit… there is a world system called Ratnāvatī.

stands, stays, and maintains himself,

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

For the most part in the form of the young—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

gave… lotuses,

bodhisattvas [born in that Sahā world system] are difficult to approach

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

respected, revered, honored, and worshiped,

inquires about [the Lord’s] health, hopes that [the Lord] is well and free from sickness, alert and buoyant, eating well, strong, and comfortable,

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

when the Lord understood that the world with its celestial beings, Māras

When the Lord … said to venerable Śāriputra…

12 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

“Śāriputra [Son of Śāradvatī]”

“Bodhisattva”—

“Great beings”—

“All dharmas”—

“In all forms”—

“Want to fully awaken”—

“at the perfection of wisdom (prajñāpāramitā),”

“should make an effort at the perfection of wisdom”

“should make”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

15 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it”

Venerable Śāriputra having thus inquired, the Lord,

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

35 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“should cultivate great love, great compassion, great joy, and great equanimity.”

“should cultivate… great love, great compassion, great joy, and great equanimity,”

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“they should perfect … the wishlessness meditative stabilization,”

“the four concentrations”

“the nine abodes of beings”

“they should perfect… the ten tathāgata powers,”

“great equanimity”

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“They should cultivate the emptiness meditative stabilization.”

“the signlessness meditative stabilization.”

“the wishlessness meditative stabilization.”

“they should cultivate the four concentrations,”

“mindfulness of disgust,”

“Mindfulness of death”

“the perception of death.”

“the perception that there is no delight in the entire world.”

“the perception that there is nothing to trust in the entire world.”

“They should cultivate knowledge of suffering.”

“the knowledge of origination.”

“knowledge of extinction.”

“[The] knowledge of not arising”

“Knowledge of dharmas”

“Subsequent realization knowledge”

“conventional knowledge.”

“Knowledge of mastery”—

“Knowledge in accord with sound”—

“The five undiminished clairvoyances”—

“The six perfections”—

“The seven riches”

“The eight ways great persons think”—

“the nine places beings live”

“the ten tathāgata powers,”

“great compassion,”

12 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects,”

“should… make an effort at the perfection of wisdom.”

“who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects,”

“who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all,”

“who want to perfect all-knowledge,”

“the knowledge of all aspects.”

“the knowledge of path aspects.”

“all-knowledge.”

“want to destroy all residual impressions, connections, and afflictions”

“want to destroy all residual impressions, connections, and afflictions”

“want to perfect the knowledge of path aspects”

“want to perfect the knowledge of the aspects of the thought activity of all beings”—

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“who want to enter into the secure state of a bodhisattva,”

“want to enter into the secure state of a bodhisattva”

“want to enter into the secure state of a bodhisattva”—

“Who want to pass beyond the level of śrāvakas and pratyekabuddhas”—

“Who want to stand on the irreversible level”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Who want to surpass gift-giving to all śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing”—

“the aggregate of morality”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“for the sake of all beings… giving even a little gift,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Bodhisattva great beings practicing the perfection of giving should train in the perfection of wisdom”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“want to thoroughly establish a buddha’s body.”

“Who want to thoroughly establish a buddha’s body”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Who want to be born in the buddha’s lineage”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The heir apparent’s level”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a world as vast as the dharma-constituent”

“as far-reaching as the space element”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Want to make a single wholesome thought of awakening inexhaustible”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Want to ensure the line of buddhas will be unbroken”

17 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[They] want to stand in inner emptiness”

“outer emptiness.”

“inner and outer emptiness,”

“inner and outer emptiness.”

“emptiness of emptiness.”

“great emptiness.”

“emptiness of ultimate reality.”

“emptiness of the compounded.”

“emptiness of the uncompounded.”

“emptiness of what transcends limits.”

“emptiness of no beginning and no end.”

“emptiness of nonrepudiation.”

“emptiness of a basic nature.”

“emptiness of all dharmas.”

“emptiness of its own mark.”

“emptiness of not apprehending.”

“the emptiness of the nonexistence of an intrinsic nature.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“comprehend the suchness of all dharmas.”

“The suchness of all dharmas, the suchness of the dharma-constituent, and the suchness of the very limit of reality”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Want to know how many tiny particles of earth there are”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Want to blunt with the tip of one finger”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Want their single cross-legged posture to expand into and fill up…”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“With a single alms bowl”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How, Lord… when bodhisattva great beings are giving a gift?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The perfection of concentration… because of not being distracted and not constructing any ideas”—

“The perfection of wisdom… by way of not apprehending the knowledge of all dharmas”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“want to acquire the buddha qualities of the past, future, and present lord buddhas”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The flesh eye, divine eye,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Moreover, Śāriputra, bodhisattva great beings who want to hear the entire doctrine that the lord buddhas in all world systems in all ten directions explain, and having heard it take it up perfectly by applying the power of memory uninterruptedly, and who do not want any to be lost up until they awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Blinding darkness”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“bodhisattva great beings who want to establish them in the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect awakening should train in the perfection of wisdom,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“who want to train in the tathāgatas’ way of carrying themselves,”

“Want to train in the tathāgatas’ way of carrying themselves”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Look down as an elephant looks”—

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“walk, stand, sit”

“lie down”

“become all diamond?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity,”

“make use of those five sorts of sense objects,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in order to brings beings to maturity… taking to the five sorts of sense objects.”

“without afflictions,”

“make use of”

“skilled”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’ They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either,”

“and why?”

“the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness,”

“and why?”

“because this—namely, bodhisattva—is just a name,”

“just names.”

“And because this—namely, emptiness—is just a name”—

15 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because where there is no intrinsic nature there is no production, stopping, decrease, increase, defilement, or purification.”

“Form is like an illusion, feeling is like an illusion,”

“And an illusion is just a name that does not reside somewhere, does not reside in a particular place”

“The sight of an illusion is mistaken and does not exist”

“And is devoid of an intrinsic nature”

“Bodhisattva great beings practicing the perfection of wisdom like that do not see production,”

“in any dharma at all”

“production… stopping”—

“decrease… increase”—

“defilement… purification”—

“And why? Because names are made up.”

“names plucked out of thin air working subsequently as conventional labels,”

“just as they are subsequently conventionally labeled, so too are they settled down on as real”

“when bodhisattva great beings practicing the perfection of wisdom do not see any of those names as inherently existing,”

“because they do not see them, they do not settle down on them as real”;

12 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom think,”

“bodhisattvas,”

“the awakened one,”

“the perfection of wisdom… form,”

“For example, Śāriputra, ‘self’ is said again and again,”

“cannot be apprehended”

“Similarly, bodhisattva great beings practicing the perfection of wisdom also…,”

“do not see”

“they do not see even the names”

“settle down on them as real.”

“Because they do not see what would make them settle down on them as real”

“setting aside the wisdom of a tathāgata, [they]… surpass the wisdom of all śrāvakas and pratyekabuddhas.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate, Śāriputra, if this Jambudvīpa were filled with monks similar in worth to Śāriputra and Maudgalyāyana,”

“A thicket of naḍa reeds, or a thicket of bamboo, or a thicket of sugarcane, or a thicket of rushes, or a thicket of rice, or a thicket of sesame”

“would not approach … even by a hundredth part, nor by a thousandth part, nor by a hundred thousandth part; it would not stand up to any number, or fraction, or counting, or analogy, or comparison.”

“the wisdom”

“the wisdom of a bodhisattva”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“As many… as there are sand particles in the Gaṅgā River”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“venerable Śāriputra,”

“Lord, the wisdom of śrāvaka stream enterers,”

“All those wisdoms are not broken apart; they are a detachment, are not produced, and are empty of an intrinsic nature.”

“Variation”—

“Distinction”

“So how, Lord, could…”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“what do you think, Śāriputra,”

“furnished with the best of all aspects”

“practicing the knowledge of all aspects”

“working for the welfare of all beings”

“Having fully awakened to all dharmas in all forms”

“lead all beings to complete nirvāṇa”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What do you think, Śāriputra, do all śrāvakas and pratyekabuddhas think, ‘We must, having fully awakened to unsurpassed, perfect, complete awakening,’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What do you think, Śāriputra, do all these śrāvakas and pratyekabuddhas think, ‘We must, having practiced the six perfections,’ ”

“ ‘lead infinite, countless beings beyond measure to complete nirvāṇa.’ ”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, a bodhisattva great being thinks…,”

“lead infinite, countless beings beyond measure to complete nirvāṇa.”

“fireflies,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the sun”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How, Lord, do bodhisattva great beings, having passed…,”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“their first”—

“production of the thought onward”

“emptiness, signlessness, and wishlessness”

“beyond the śrāvaka or pratyekabuddha level”;

“the irreversible”

“level”;

“the [six] perfections”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Standing on which level, Lord, do bodhisattva [great beings],”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in the interval from their first production of the thought,”

“Because Śāriputra, it is thanks to bodhisattva great beings that all wholesome dharmas appear in the world,”

“The ten wholesome actions, the morality with five branches, the morality with eight branches”—

“the concentrations”

“the path”

“distinct attributes of a buddha”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because those wholesome dharmas appear in the world, there are great sāla tree-like royal families in the world,”

“stream enterers appear in the world,”

“the perfectly complete buddhas,”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a giver of… the eight-branched confession and restoration,”

“the four concentrations,”

“the eighteen distinct attributes of a buddha”

“purifies the offering,”

“Because the offering is absolutely pure”

“a giver.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, how are bodhisattva great beings who engage with the perfection of wisdom ‘engaged’?”

Śāriputra

“Lord, how are bodhisattva great beings who engage with the perfection of wisdom ‘engaged’?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

the Lord

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“when”

“are practicing with these seven emptinesses,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“You cannot say… that they ‘are engaged’ or ‘are not engaged.’ ”

“and why?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because they do not see form as qualified by production or qualified by stopping,”

“They do not see form as qualified by defilement or qualified by purification.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not see ‘a confluence of form with feeling,’ ”

“because they are empty of a basic nature”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“that emptiness of form is not form,”

“Because, Śāriputra, that emptiness of form is not seeable.”

“experience,”

“being collected together and knowing,”

“occasioning anything,”

“making conscious,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“And why?”

“Because… form is not one thing and emptiness another; emptiness is not one thing and form another,”

“form is itself emptiness, and emptiness is form,”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, that emptiness is not produced and does not stop,”

“does not decrease and does not increase,”

“is not past, is not future, and is not present.”

“In such as that,”

“there is no form, there is no feeling, there is no perception,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“there is no buddha; there is no awakening.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they do not see the practice of the perfection of wisdom as either ‘engaged’ or ‘not engaged’ with form”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Neither cause emptiness to engage with emptiness”—

“signlessness”;

“wishlessness.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they do not engage with nor disengage from form”—

“enter into the emptiness of the marks particular to dharmas.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they do not join form with the prior limit,”

“because they do not even see the prior limit.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“They do not join the prior limit with the later limit”—

“join the prior limit with the later limit and… join the later limit with the prior limit.”

“because of the sameness of the three periods of time.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[Bodhisattva great beings]… do not join form with the knowledge of all aspects”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[They]… do not join a buddha with the knowledge of all aspects”:

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[Form] is not joined with ‘permanent,’ ”

“with ‘impermanent,’ ”

“Form is not joined with ‘calm,’ ”

“Form is not joined with ‘not calm,’ ”

“The knowledge of all aspects does not join with ‘calm,’ ”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“ ‘practicing,’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[Bodhisattva great beings]… do not practice the perfection of wisdom for the sake of the perfection of giving”—

“do not see a difference in any dharma.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not even see the perfection of wisdom itself, not to mention a bodhisattva, so however could they apprehend fully all the clairvoyances?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, Māra the wicked one does not gain entry to a bodhisattva great being practicing the perfection of wisdom like this,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Any phenomenon united with”

“separated”

“Come together with or not come together with them”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Because the dharma-constituent does not fully awaken by means of the dharma-constituent,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not join form to emptiness”—

“and do not join emptiness to form”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, you should bear in mind that bodhisattva great beings engaged like that have been prophesied”—

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not produce an immoral thought, [a malicious thought,] a lazy thought, a distracted thought, or an intellectually confused thought”

“for the welfare of infinite, countless beings beyond measure, but still it will not occur to them to think, ‘The lord buddhas will make a prophesy about me. I am close to being prophesied,’ ”

“because they do not make the dharma-constituent into a causal sign.”

“Because the notion of a being does not occur to bodhisattva great beings… like that. And why? Because a being is absolutely not produced and does not cease, because the true dharmic nature of dharmas is not produced and does not cease.”

“Practices the perfection of wisdom as an unproduced and unceasing being”

“emptiness… and cannot be apprehended,”

“in an isolated state.”

“Śāriputra, this… is the bodhisattva great beings’ ultimate yogic practice,”

“[they] accomplish… great love, great compassion,”

“they do not practice with a miserly thought,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Where did they die, Lord, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom who have taken birth here?”

“Where did they die… who have taken birth here?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, there are… bodhisattva great beings without skillful means,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“will fully awaken to unsurpassed, perfect, complete awakening right here in the Fortunate Eon.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“knowledge”

“is a bodhisattva [great being’s]”

“forbearance.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the light of the buddhadharmas,”

“up until they… fully awaken.”

“This, Śāriputra, is the origination of the bodhisattva great beings in the buddhadharmas.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Therefore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom would provide no opportunity for basic immoral physical, verbal, and mental action.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What, Lord, is a bodhisattva great being’s basic immoral physical action?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“cleansing the awakening path”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What, Lord, is the bodhisattva great beings’ awakening path?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, when bodhisattva great beings practice the awakening path,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What, Lord, is the bodhisattva great beings’ knowledge of a knower of all aspects?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in possession of that knowledge,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“flesh eye”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“divine eye”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“wisdom eye”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“dharma eye”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“buddha eye”

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“They do not apprehend a false projection of miraculous power,”

“What they might falsely project,”

“they do not apprehend”

“Its intrinsic nature is empty”

“its intrinsic nature is isolated”

“its intrinsic nature is not produced”

“They do not intend miraculous power”

“[they] intend to accomplish miraculous power”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, practicing the perfection of wisdom like that the six clairvoyances of bodhisattva great beings are perfected and purified, and those purified clairvoyances cause them to gain the knowledge of all aspects.”

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Therefore, Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of giving, cleanse the path to the knowledge of all aspects based on not holding on to anything because of the emptiness that transcends limits.”

“Śāriputra, there are…,”

“Because of the emptiness that transcends limits”—

“Based on not holding on to anything”—

“standing in the perfection of giving, cleanse the path to”

“Based on not having gone, not having come—

“based on not…”

“And not having grasped anything”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“giving is designated based on holding on to things”—

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“They do not falsely project ‘they have gotten beyond that.’ They do not falsely project ‘they have not gotten beyond that.’ ”

“They do not falsely project ‘giving and miserliness’ ”

“They do not falsely project ‘I have been snubbed.’ They do not falsely project ‘I have been saluted,’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“In regard to all beings, that they are the same”

“that all phenomena are the same”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a hundred thousand one hundred million billion beings”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom,”

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, it is just the Tathāgata who, by skillful means, will expound the perfection of wisdom to the bodhisattva great beings.”

“Whatever the Lord’s śrāvakas say, teach, and expound”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, … [w]hat phenomenon is this, the word bodhisattva great being, for?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“those… are just words,”

“do not exist inside, do not exist outside, and they cannot be apprehended where both do not exist”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, it is like this: the word being is uttered again and again, but you cannot apprehend any being,”

“and except for being used conventionally as a mere word and conventional term, any phenomenon that is a designation is not produced and does not stop,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“self, being,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“body”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“grass,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“dream, echo, mirage,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom they should train in names and conventional terms that make things known, in advice that makes things known, and in dharmas that make things known.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view ‘form is permanent,’ ”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“They do not view… as existing in the compounded element or as existing in the uncompounded element.”

“do not mentally construct… any of those dharmas.”

“conceptualize,”

“mentally construct,”

“Standing without mentally constructing any dharma they cultivate the applications of mindfulness,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the distinct attributes of a buddha.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[Bodhisattva great beings] practicing the perfection of wisdom excellently realize the defining marks of the dharmas. And that defining mark of a dharma, of the dharmas, is not defiled and is not purified.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“having understood that they are [just] names and conventional terms that are dharma designations, they do not settle down on form,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the skillful means”

“They do not settle down on suchness. They do not settle down on the very limit of reality. They do not settle down on the dharma-constituent.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom who do not settle down on all dharmas grow in the perfection of giving,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus understand names and conventional terms.”

“Subhūti, when bodhisattva great beings are thus practicing the perfection of wisdom they should understand the conventional usage of dharmas that are names and conventional terms.”

“They will obtain the dhāraṇī gateways. They will obtain the meditative stabilization gateways.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form?”

“Lord, you say… ‘bodhisattva great being,’ ”

“What do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form, or is the bodhisattva in form, or is form in the bodhisattva, or is the bodhisattva without form?”

“What do you think… is the bodhisattva form?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Is the bodhisattva something other that is not form, … is the bodhisattva something other that is not feeling…?”

“What do you think… is the bodhisattva other than form? What do you think… is the bodhisattva other than feeling?”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Is the bodhisattva form… or is the bodhisattva feeling… or is the bodhisattva perception…?”

“What do you think… is the bodhisattva feeling?”

“What do you think… is the bodhisattva perception… is the bodhisattva volitional factors?”

“What do you think… is the bodhisattva consciousness?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Or is the bodhisattva in form, or is form in the bodhisattva… or is the bodhisattva in feeling, or is feeling in the bodhisattva…?”

“What do you think… is the bodhisattva in form? What do you think… is the bodhisattva in feeling?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What do you think… is form in the bodhisattva? Is feeling in the bodhisattva?”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Or is the bodhisattva without form… or is the bodhisattva without feeling…?”

“None of those, Lord.”

“What do you think… is the bodhisattva without form? What do you think… is the bodhisattva without feeling?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What do you think, Subhūti, is the bodhisattva the suchness of form?”

“None of those, Lord.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

The Lord then asked

“Subhūti, for what reason do you say…?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, when a bodhisattva great being absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva?”

“Lord… when a bodhisattva absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How could the suchness of form be apprehended in it?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.”

“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, you say… ‘bodhisattva great being,’”

“What phenomenon is this, the word bodhisattva, for?”

“Subhūti… what do you think, is bodhisattva the word for form?”

“What phenomenon is this, the word bodhisattva, for?”

“What do you think, Subhūti, is bodhisattva the word for form? Or do you think bodhisattva is the word for feeling?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, when a form absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for form?”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti! … when bodhisattva great beings are practicing the perfection of wisdom like that they should train in the perfection of wisdom without apprehending a word for form,”

“should train in the perfection of wisdom without apprehending a word for wishlessness,”

“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattva great beings practicing the perfection of wisdom like that, Subhūti, should train in the perfection of wisdom without apprehending a word for form,”

without apprehending the words for… consciousness is… a pleasurable state, a suffering state, self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being wished for, or wishlessness,”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“I do not see that—namely, the phenomenon with the name bodhisattva,”

“The Lord, Subhūti, does not see the dharma-constituent,”

“Again, Subhūti, you say…”

“I do not see that—namely, the phenomenon bodhisattva,”

“Subhūti, the dharma does not see the dharma-constituent; the dharma-constituent does not see the dharma,”

“Subhūti, the form constituent does not see the dharma-constituent,”

“And why? You cannot make the uncompounded known without the compounded, and you cannot make the compounded known without the uncompounded.”

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“one who sees.”

“one who feels.”

“one who does.”

“one who knows.”

“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that do not see any dharma at all, but they do not tremble, feel frightened, or become terrified at not seeing; their minds are not cowed by any dharma, do not tense up, and do not experience regret.”

“do not see form”

“greed, hatred, and confusion;”

“a self, a being, and a living being,”

“the desire realm, form realm, and formless realm;”

“śrāvakas and śrāvakadharmas… pratyekabuddhas and pratyekabuddhadharmas… bodhisattvas and bodhisattva dharmas … buddhas and buddhadharmas… and awakening.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Mind and mental factor dharmas”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“thinking mind and thinking mind dharmas”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“just that is the advice about the perfection of wisdom of bodhisattvas, just that is the instruction,”

“Subhūti, bodhisattva great beings should practice the perfection of wisdom like that, without apprehending all dharmas,”

“That is the advice about the perfection of wisdom of bodhisattvas, just that is the instruction”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Who want to eliminate greed, hatred, and confusion”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“complete the ten wholesome actions… the perfections,”

“the eighteen distinct attributes of a buddha.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“obtain the dhāraṇi gateways and meditative stabilizations.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“fulfill all the intentions of beings”

“complete all the wholesome roots.”

“The big flaw”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“A conforming love for dharmas”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Form a persistent negative attachment to the notion”—

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“flawlessness”

“Do not see in inner emptiness outer emptiness”—

“And… in outer emptiness inner emptiness”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Train so that they know form but do not falsely project anything because of it”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the eighteen distinct attributes of a buddha,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not falsely project anything even because of the thought of awakening.”

“Because that thought is no thought”—

“the basic nature of thought is clear light,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“A thought that is not conjoined with greed nor disjoined from greed”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, the thought of which you say ‘it is no thought,’ does that thought exist?”

“Venerable Śāriputra, can you apprehend existence or nonexistence there, in that state of no thought?”

“No, Venerable Subhūti.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Is then… this argumentative investigation of yours… appropriate?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, what is the state of no thought?”

“Venerable Śāriputra, the state of no thought is a state without distortion and without conceptualization,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, just as thought is without distortion and without conceptualization, so too is form without distortion and without conceptualization?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“unsurpassed, perfect, complete awakening are without distortion and without conceptualization as well.”

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The Lord’s son, close to his bosom”—

“born from his mouth,”

“born from his Dharma,”

“magically produced from his Dharma,”

“his Dharma heir,”

“not heir to material possessions,”

“a direct eyewitness to the dharmas,”

“who witnesses with your body,”

“foremost of those who are at the conflict-free stage.”

“excellent!”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because in this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas,”

“because in this perfection of wisdom there is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas.”

“in this perfection of wisdom is detailed instruction for the three vehicles,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom,”

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.”

“Lord, furthermore, that name does not stand alone and does not meet up with anything. And why? It is because that name does not exist.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not apprehend and do not see the waxing and waning of form,”

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

like a dream

an illusion

a mirage

a reflection of the moon in water

an echo

an apparition

a reflection in the mirror

a magical creation

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“suchness, unmistaken suchness,”

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, whatever this designation bodhisattva that is a conventional term for the true nature of dharmas is, it cannot be said to be aggregates, or constituents, or sense fields,”

“wholesome or unwholesome or neutral, basic immorality or not basic immorality,”

“dream, illusion, mirage, city of the gandharvas, echo, apparition, a reflection in the mirror, and magical creation,”

“space, earth, water, fire, and wind,”

“suchness, unmistaken suchness, unaltered suchness, true nature of dharmas, dharma-constituent, establishment of dharmas, certification of dharmas, and very limit of reality,”

“morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation,”

“stream enterer, once-returner, non-returner, worthy one, and pratyekabuddha”;

“stream enterer dharmas,”

“bodhisattva, bodhisattva dharmas… and buddha, and buddhadharmas.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“those bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects and will be near the knowledge of all aspects,”

“You should know that bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects.”

“[they] stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in form,”

“should not stand in form,”

“[they] should not stand in form; they should not stand in feeling, perception, volitional factors, or consciousness,”

“they should not stand in form,”

“feeling”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, it is because form is empty of form… that emptiness of form is not form, and emptiness is not other than form. Form itself is emptiness, and emptiness itself is form.”

“empty”

“that emptiness of form is not form.”

“and emptiness is not other than form.”

“form itself is emptiness, and”

“emptiness itself is form.”

“form itself is emptiness, and emptiness itself is form,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Because of this one of many explanations, Lord, when bodhisattva great beings are practicing the perfection of wisdom they should not stand in syllables.”

“Should not stand in syllables”

“Should not stand in syllable accomplishment”—

“should not stand… in a single explanation, in two explanations, or in a number of different explanations.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘form is impermanent,’ ”

“form that is impermanent is empty of the intrinsic nature of form that is impermanent.”

“Also, that which is the emptiness of form that is impermanent is not the impermanence of form.”

“and form that is impermanent is not other than emptiness.”

“and emptiness itself is form that is impermanent.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Lord, when bodhisattva great beings practicing the perfection of wisdom without skill in means stand in form with a mind that has descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of form, and they do not practice the perfection of wisdom,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.”

“practicing an enactment [they] do not cultivate the perfection of wisdom,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“It is because, Lord, form is not fully grasped,”

“form is not fully grasped, and…,”

“form is not fully grasped,”

“Because a form not fully grasped is not form, because of the emptiness of a basic nature.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, this meditative concentration sphere of bodhisattva great beings is called sarva­dharmāparigṛhīta; it is vast, prized, infinite, fixed, cannot be stolen, and is not shared in common with śrāvakas and pratyekabuddhas”

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“that knowledge of all aspects is not fully grasped, because of inner emptiness,”

“because of the emptiness that is the nonexistence of an intrinsic nature.”

“And why? Because it cannot be expressed as a causal sign,”

“Abiding in that sphere of meditative stabilizations”

“And that knowledge of all aspects is not fully grasped, because of inner emptiness,”

“emptiness that is the nonexistence of an intrinsic nature,”

“it cannot be expressed as a causal sign.”

“Because a causal sign is an affliction”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What is a causal sign? Form is a causal sign,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“If the perfection of wisdom were something that could be taken up through a causal sign, then the religious mendicant Śreṇika,”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“having thus comprehended he did not fully grasp form, did not fully grasp feeling,”

“And why? Because he did not apprehend a grasper of all dharmas that are empty of their own mark,”

“The religious mendicant Śreṇika also believed in this knowledge of a knower of all aspects.”

“Partial knowledge”—

“Having thus comprehended [he] did not fully grasp form. Similarly, he did not fully grasp feeling, perception, volitional factors, or consciousness,”

“because he did not apprehend a grasper of all dharmas that are empty of their own mark.”

“Because he did not see that knowledge as being an inner attainment and clear realization of knowledge, and he did not see it as being an outer one. He did not see that knowledge as being an inner and outer attainment and clear realization, and he did not see that attainment and clear realization of knowledge as being some other either.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“he has not fully grasped even the very limit of reality.”

“because he did not apprehend and did not see that with which he might know, or that which the knowledge might know.”

“he did not see that knowledge inside form,”

“The religious mendicant Śreṇika believed in this one of many explanations,”

“because he did not pay attention to any causal signs.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, this—… the state in which the bodhisattva great beings have gone beyond the others; it is the perfection of wisdom.”

“that he does not fully grasp form,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“In the interim they do not pass into complete nirvāṇa.”

“those prayers are nonprayers, those powers are nonpowers, those fearlessnesses are nonfearlessnesses, those detailed and thorough knowledges are nondetailed and nonthorough knowledges, up to those eighteen distinct attributes of a buddha are nonbuddhadharmas,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“did not fully grasp the very limit of reality.”

“Lord, because all dharmas are not fully grasped, it is the bodhisattva great being’s perfection of wisdom.”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should make an investigation like this,”

“What is it… of what is it… why is it… and what is it for?”

“if, when they investigate and ponder like that,”

“when they investigate and ponder”

“like that”—

“if… they see that the dharma that does not exist and that they do not find is the perfection of wisdom they still do not see it.”

“because, Lord, all dharmas do not exist and are not found.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“thus, practicing the perfection of wisdom… are not separated from the knowledge of all aspects,”

“you should know”

“are not cowed… and do not tremble,”

“you should know”

“are not separated from the knowledge of all aspects.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, why should you know that they are not separated from the knowledge of all aspects?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, form is separated from the intrinsic nature of form,”

“Venerable Śāriputra, because of this one of many explanations, form does not have the intrinsic nature of form,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the very limit of reality is separated from the intrinsic nature of the very limit of reality,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“furthermore, Venerable Śāriputra, form does not have the defining mark of form,”

“Furthermore, Venerable Śāriputra, form does not have the defining mark of form,”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“bodhisattva great beings who are training in this training go forth to the knowledge of all aspects,”

“all dharmas have not been produced and have not gone forth,”

“who are training in this… go forth to the knowledge of all aspects,”

“Venerable Subhūti, do bodhisattva great beings training in this training go forth to the knowledge of all aspects?”

“because all dharmas have not been produced and have not gone forth.”

“has not been produced”

“has not gone forth”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra… form is empty of form. You cannot get at its production and going forth.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, a bodhisattva great being thus practicing the perfection of wisdom is near unsurpassed, perfect, complete awakening,”

“Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom are near unsurpassed, perfect, complete awakening”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“You should know that this is the bodhisattva great beings’ lack of skillful means.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“possess, form a notion of, and believe in form,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, you should know that bodhisattva great beings practicing the perfection of wisdom like that are without skillful means.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra… when bodhisattva great beings practice the perfection of wisdom they do not practice form,”

“Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“If, while practicing the perfection of wisdom they apprehend any dharma, they are not practicing the perfection of wisdom,”

“they apprehend… they do not apprehend… they apprehend when they apprehend and do not apprehend when they do not apprehend… and they neither apprehend nor not apprehend”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The perfection of wisdom is without an intrinsic nature and cannot be found”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra… they… bodhisattva great beings… are close to the knowledge of all aspects.”

“[those] bodhisattva great beings… are close to the knowledge of all aspects.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“furthermore… that knowledge of all aspects is not two and cannot be divided into two,”

“because all dharmas are things that are not real, that knowledge of all aspects is not two and cannot be divided into two,”

“Furthermore, because all dharmas are things that are not real, that knowledge of all aspects is not two and cannot be divided into two,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“those… do not even see those meditative stabilizations, because they do not falsely project on account of those meditative stabilizations, ‘I have been absorbed,’ ”

“Those bodhisattva great beings do not conceive of those.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The perfection of wisdom is not one thing, the meditative stabilization another, and the bodhisattva yet another. Bodhisattvas themselves are the meditative stabilization, and the meditative stabilization itself is the bodhisattva.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because all dharmas are the same.”

“Is it possible to teach the meditative stabilization?”—

“No indeed, Venerable Śāriputra.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Do they form a notion of those meditative stabilizations?”

“They do not form such notions.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How do they not form such notions?”

“They do not mentally construct them.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because all phenomena do not exist.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“taught to be the foremost of śrāvakas at the conflict-free stage”

“excellent!”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, when bodhisattva great beings train like that in the perfection of wisdom,”

“they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,”

“Śāriputra… training like that… up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything,”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, because of the state of absolute purity they do not apprehend a self,”

“aggregates, constituents, sense fields,”

“they do not apprehend a stream enterer,”

“a buddha.”

“because of the state of absolute purity”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what is purity?”

“Śāriputra, not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything is called the purity of all dharmas.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Do not train in any dharma”—

“those dharmas do not exist in the way foolish, ordinary people take them to be.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, as they do not exist, so do they exist.”

“Thus, they do not exist, so one says ignorance.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord why are the nonexistent called ignorance?”

“Śāriputra, form does not exist,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Those foolish people [who] settle down on them because of ignorance and craving… are attached to the two extremes.”

“permanence and annihilation.”

“They do not know, and they do not see”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they are, therefore, counted as fools. They will not definitely emerge.”

“they are, therefore, counted as fools,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Why… do they… not train… and not go forth?”

“without skillful means they mentally construct and settle down on”

“the knowledge of all aspects.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, they go forth to the knowledge of all aspects by way of not apprehending emptiness.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, what do you think about this: Is illusion one thing and form another?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Illusion is not one thing, Lord, and the knowledge of all aspects another; the knowledge of all aspects is itself illusion, Lord, and illusion is itself the knowledge of all aspects.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“production… stopping… defilement and purification”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“train… like that, by way of not apprehending anything, they go forth to the knowledge of all aspects and reach the knowledge of all aspects.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Because, Lord, form is like an illusion, and feeling … perception… volitional factors… and consciousness is like an illusion, and what that consciousness is, the six faculties are. They are the five aggregates.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition would they not tremble, feel frightened, and become terrified?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti… if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend,”

“those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified, but those with skillful means will not tremble and become terrified.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, and become terrified when they hear this exposition?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[they] analytically understand about form its impermanent aspect, but do not apprehend it,”

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom,”

“Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Form is not empty because of the emptiness of form”—

“form is itself emptiness, emptiness is itself form.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the spiritual friends of bodhisattva great beings,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they, Subhūti, are the spiritual friends of bodhisattva great beings. If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How should you know you have been taken in hand by spiritual friends?”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, should shun them,”

“someone… Subhūti, they should know is a bad friend of a bodhisattva great being.”

“Subhūti, they should know [that] is a bad friend of a bodhisattva great being, and knowing that, should shun them,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, you say ‘bodhisattva great being.’ What is the meaning of the term?”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate, Subhūti, the track of a bird in space does not exist and cannot be apprehended,”

“To illustrate, Subhūti, the track of a bird in space does not exist and cannot be apprehended,”

“To illustrate, Subhūti, in a dream a basis does not exist and cannot be apprehended,”

“To illustrate further, Subhūti, in suchness a basis does not exist and cannot be apprehended,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, in an illusory person a basis of form, feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate, Subhūti, a basis of the form, feeling, perception, volitional factors, and consciousness of a tathāgata, worthy one, perfect complete buddha does not exist and cannot be apprehended.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, in the uncompounded element a basis of the compounded element does not exist,”

“in the compounded element a basis of the uncompounded element does not exist,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate, Subhūti, in the absence of production… the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement, and the absence of purification a basis in reality does not exist,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, in form a basis in reality for the absence of production, the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement, and the absence of purification does not exist,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, in the state of the absolute purity of form a basis for a causal sign does not exist,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, just as in the state of the absolute purity of the self and so on a basis for a causal sign does not exist,”

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate further, Subhūti, in the radiance of the sun and moon a basis does not exist,”

“To illustrate further, the light of the sun, moon, planets, stars, jewels, and lightning”;

“the light of a tathāgata”

“because, Subhūti, all those phenomena—that which is awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva—are not conjoined, are not disjoined,”

“cannot by analyzed”

“cannot be pointed out”

“do not obstruct”

“have only one mark—that is, no mark,”

“Should train in nonattachment and in the nonexistence”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“By not constructing any phenomena and not entertaining any ideas about them”—

“They should know all phenomena in a nondual way”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, you say ‘bodhisattva great beings.’ Why do you say ‘bodhisattva great beings’?”

“they will become the foremost of a great mass of beings, a great collection of groups of beings.”

“Great mass of beings”—

“Many groups of beings”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the Gotra level”

“pratyekabuddhas.”

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“vajra-like”

“give away all my personal possessions.”

“the same attitude of mind.”

“lead beings to nirvāṇa by means of the three vehicles.”

“I must understand that… all phenomena are not produced and do not stop.”

“the unmixed thought of the knowledge of all aspects.”

“the all-pervasive, thoroughly established realization of dharmas,”

“I must awaken to finding and producing within myself all dharmas, from the aggregates, up to the perfections, in accord with one principle,”

“the dharmas on the side of awakening, the immeasurables,”

“the distinct attributes of a buddha,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“I must, even for the sake of one being,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a prodigious thought,”

“greedy… hateful… confused… violent… [or] śrāvaka or pratyekabuddha thought.”

“That, Subhūti, is the bodhisattva great beings’ prodigious thought on account of which they become the foremost of all beings, but without falsely projecting anything.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“that their attention connected with the knowledge of all aspects does not falsely project anything”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“should think to be of benefit and bring happiness.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a delight in Dharma… should stand in emptiness… and should abide in meditative stabilization.”

“the unbroken unity of all dharmas”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the view of a self”

“view of annihilation”

“the view of aggregates”

“the view of complete nirvāṇa.”

“Eliminate the view of a self,”

“Eliminate the view of aggregates,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Apprehend form, and by way of apprehending it produce a view about it”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“unattached even to that thought”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, what is the thought that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas?”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, here after the production of the first thought of awakening,”

“They do not see either the production or stopping of any dharma at all”—

“no production, no stopping, no decrease, no increase, no coming, no going, no defilement, and no purification.”

“the thought equal to the unequaled, a thought not shared in common.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, you said,”

“Venerable Subhūti, would not form, then, also be unattached?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“That thought… is without outflows and does not belong”—

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“That thought is no thought and because it is no thought it is unattached even to that.”

“No-form also is unattached to form.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“are armed with great armor… have set out in a great vehicle, and… have mounted on a great vehicle.”

“are armed with great armor”

“have set out in a Great Vehicle”

“have mounted on a Great Vehicle”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not practice for awakening for a partial number of beings,”

“Not… for a partial number of beings”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, they are therefore said to be ‘armed with great armor.’ ”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom give a gift,”

“is the perfection of giving armor.”

“made… into something shared in common by all beings”

“to unsurpassed, perfect, complete awakening”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“with attention not connected with śrāvakas and pratyekabuddhas… it is perfection of morality armor”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“forbearance for”

“phenomena,”

“the perfection of patience armor.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the perfection of perseverance armor.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the perfection of concentration armor.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Have only that as their focus”

“perfection of wisdom armor.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the six perfections armor,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“giving armor.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“cry out cries of delight and proclaim the name.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Pūrṇa, to what extent have bodhisattva great beings set out in a great vehicle, and what is the bodhisattva great beings’ Great Vehicle?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“pay attention to the attributes, tokens, and signs”

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle that is the six perfections, and in that way bodhisattva great beings have set out in the Great Vehicle.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the distinct attributes of a buddha”

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in that way… [they] have set out in the Great Vehicle.”

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Pūrṇa, to what extent does a bodhisattva great being stand in the Great Vehicle?”

“Venerable Śāriputra, here when bodhisattva great beings are practicing the perfection of wisdom they mount up on the perfection of giving,”

“stand in the perfection of giving.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“meditate on… emptiness… because of the investigation of the meditation.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, to what extent are bodhisattva great beings armed with great armor?”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The way I understand what you, Lord, have said…”

“Oh! Those bodhisattva great beings should be understood to be armed with no armor,”

“because all dharmas, given the illusory nature of dharmas, are empty of their own mark.”

“form is empty of form”

“armed with no armor.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“great armor is empty of great armor. I understand that bodhisattva great beings are armed with no armor, Lord, through this one of many explanations.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the knowledge of all aspects is not made, is not unmade, and does not occasion anything”?

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, given that you cannot apprehend a maker, the knowledge of all aspects is not made, not unmade, and does not occasion anything … Because they absolutely do not exist and absolutely cannot be apprehended.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“suchness,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, the way I understand what you have said, Lord,”

“form is not bound and is not freed”?

“not bound and are not freed”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Pūrṇa, because form does not exist, form is not bound and is not freed,”

“dream-like”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what is the Great Vehicle of bodhisattva great beings?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“eyes are empty of eyes because they are neither unmoved nor destroyed.”

“Because that is their basic nature”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“emptiness of inner and outer,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the emptiness of that emptiness that is the emptiness of all dharmas is the emptiness of emptiness.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The eastern direction is empty of the eastern direction”;

“great emptiness,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Nirvāṇa is also empty of nirvāṇa because it is neither unmoved nor destroyed.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The compounded”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What has no production, no stopping, no destruction, no lasting, and no changing into something else”—

“uncompounded,”

“the emptiness of the uncompounded.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“that of which a beginning and an end are not found has no middle,”

“no beginning and end,”

“the emptiness of no beginning and no end.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The emptiness of nonrepudiation”—

“nonrepudiation is empty of nonrepudiation”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The emptiness of a basic nature”—

“the basic nature of… the compounded or uncompounded,”

“is not made by śrāvakas… pratyekabuddhas… or tathāgatas,”

“a basic nature is empty of a basic nature.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“All dharmas are empty of all dharmas”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The emptiness of its own mark”—

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The emptiness of not apprehending”—

“dharmas”

“cannot be apprehended.”

“not apprehending is empty of not apprehending”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The emptiness of the nonexistence of an intrinsic nature”—

“Subhūti, the intrinsic nature of a phenomenon that has arisen from a union does not exist.”

“Subhūti, the intrinsic nature of a phenomenon that has arisen from a union does not exist, because phenomena have originated dependently.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“an existent thing is empty of an existent thing, a nonexistent thing is empty of a nonexistent thing”—

“An existent thing”

“an existent thing is empty of an existent thing.”

“nonexistent thing”

“a nonexistent thing is empty of a nonexistent thing.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Intrinsic nature”

“has not been made by knowledge,”

“has not been made by seeing,”

“basic nature… called the emptiness of an intrinsic nature.”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Whether the tathāgatas arise or whether the tathāgatas do not arise”—

“suchness,”

“true nature of dharmas”

“remains,”

“the emptiness of a nature from something else”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the meditative stabilization śūraṅgama”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness.”

“body… feeling… mind… and dharmas”—

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Dwell while viewing in a body the inner body”—

“viewing in a body the outer body.”

“viewing in a body the inner and outer body.”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“inner feelings, inner mind, and inner dharmas.”

“outer feelings, outer mind, and outer dharmas.”

“inner and outer feelings, inner and outer mind, and inner and outer dharmas.”

“without indulging in speculations to do with the body.”

“By way of not apprehending anything”

“Enthusiastic, introspective, mindful, having cleared away ordinary covetousness and depression”—

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“dwell, while viewing in a body the inner body, aware, when practicing, ‘I am practicing,’ ”

“practicing… standing… sitting… and lying down.”

“Aware, when practicing, ‘I am practicing,’ ”

26 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“going out or coming back, clearly conscious of what they are doing”

“gone, stood, sat down, slept”

“When they have looked around or peered, they are clearly conscious of what they are doing,”

“going out”

“coming back”

“have looked around,”

“peered”

“They have pulled in,”

“stretched out,”

“under robe,”

“outer robe.”

“a begging bowl.”

“have eaten”

“drunk”

“chewed”

“savored”

“overcome by drowsiness”

“warded off”

“gone”

“stood”

“sat down”

“slept”

“awoken”

“spoken”

“remained silent,”

“withdrawn for meditation”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“are mindful when breathing in, aware of the fact ‘I am breathing in’; are mindful when breathing out, aware of the fact ‘I am breathing out.’

“When breathing in long, [they] are aware of the fact ‘I am breathing in long.’ ”

“a skillful potter or potter’s apprentice”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“dead for one day… bloated”;

“dead for two days… black and blue”;

“dead for three days, or dead for four days… putrid”;

“or dead for five days… cleaned out by worms,”

“has such a quality”;

“is of such a nature”;

“does not go beyond having that as its natural state.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“being eaten”

“chewed up”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“daubed with flesh and blood, and hardly connected by sinews”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the bones no longer held in the frame of a skeleton, detached from each other, scattered about like conch shells”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in one the bones of the feet, in another the bones of the lower leg”

“scattered”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the four right abandonments.”

“generate the desire…, making an effort at it, making a vigorous attempt, tightening up the mind and perfectly settling it down.”

17 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the four legs of miraculous power.”

“yearning… perseverance, concentrated mind, and examination.”

“yearning… meditative stabilization.”

“perseverance… meditative stabilization.”

“concentrated mind… meditative stabilization.”

“endowed with an examination… meditative stabilization.”

“volitional effort to eliminate”

“develop”

“limb of”

“miraculous power endowed with”

“Based on isolation”—

“detachment”

“cessation”

“renunciation”

“based on detachment”

“based on cessation”

“transformed by renunciation”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“faith faculty,”

“perseverance faculty,”

“mindfulness faculty,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“faith power.”

“perseverance”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the seven”

“limbs of awakening”

“examination of dharmas, perseverance, and joy,”

“pliability, meditative stabilization, and equanimity”

“mindfulness”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“right view, right idea,and right effort”

“right speech, right conduct, and right livelihood”

“right mindfulness and right meditative stabilization,”

“the eightfold noble path.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations that are the three gateways to liberation. What are the three? They are the emptiness meditative stabilization, the signless meditative stabilization, and the wishless meditative stabilization.”

“that which is the stability of mind when it understands analytically that all dharmas are empty of their own marks is the emptiness gateway to liberation. It is called the emptiness meditative stabilization.”

“that which is the stability of mind when it understands analytically that all dharmas are without a causal sign is the signlessness gateway to liberation. It is called the signlessness meditative stabilization.”

“that which is the stability of mind when it understands analytically that all dharmas do not occasion anything is the wishlessness gateway to liberation. It is called the wishlessness meditative stabilization.”

16 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“eleven knowledges”

“is knowledge of suffering.”

“is called knowledge of suffering.”

“knowledge that suffering is not produced.”

“Knowledge of the abandonment of origination”

“The knowledge of the cessation of suffering”

“The knowledge of the eightfold noble path”

“The knowledge that greed, hatred, and confusion have been extinguished”

“The knowledge that a form of life in suffering existence is not produced”

“knowledge of nonproduction”

“Knowledge of the dharma”

“subsequent realization knowledge”

“conventional knowledge”

“Knowledge of mastery”—

“knowledge of the path and knowledge of extinction.”

“what is knowledge in accord with sound? It is a tathāgata’s knowledge of all sounds.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The three faculties”—

“The faculty of coming to understand what one does not understand”

“the faculty of understanding”

“the faculty of having understood”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the meditative stabilization with applied thought and with sustained thought”

“without applied thought with only sustained thought”

“without either applied or sustained thought”

18 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the four concentrations,”

“detached from sense objects,”

“Detached from wrong unwholesome dharmas”

“applied thought and sustained thought”

“Born of detachment”—

“joy and happiness”

“relieved of applied thought and sustained thought, with an inner serene confidence.”

“and a mind that has become a single continuum.”

“without applied thought and without sustained thought”

“because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection experience happiness with their body.”

“with recollection and introspection.”

“experience pleasure with their body… about which the noble beings say, ‘They have equanimity and recollection and dwell in pleasure.’ ”

“they have forsaken pleasure.”

“have earlier forsaken suffering”

“set to rest mental happiness”

“mental unhappiness”

“that is neither happiness nor suffering.”

“Extremely pure equanimity and recollection”

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the four immeasurables”

“a mind endowed with love”

“vast”

“inclusive”;

“infinite.”

“nondual.”

“without enmity”;

“unrivaled”;

“not harmful,”

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“totally transcending perceptions of form”

“setting to rest perceptions of obstruction.”

“not paying attention to perceptions of difference.”

“in endless space they perfectly accomplish and dwell in the station of endless space.”

“Totally transcending the station of endless space, in endless consciousness”—

“Totally transcending the station of endless consciousness”—

“in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.”

“Totally transcending the station of nothing-at-all”—

“neither perception,”

“nor nonperception.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“with form they see forms”

“with the perception of form inside, they see forms outside”

“They have admiration for the pleasant”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The nine serial absorptions”

12 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Accurately knowing the possible as possible, and accurately knowing the impossible as impossible.”

“The power of knowing the maturation of action.”

“know from the perspective of place and cause the maturations of actions and the undertaking of actions.”

“The world with its various constituents and multiplicity of constituents”—

“Accurately knowing the various beliefs and the many beliefs of other beings and other persons.”

“Accurately knowing the stages of faculties and perseverance of other beings and other persons.”

“Accurately knowing the path wherever it goes.”

“Accurately knowing the defilement and purification of all concentrations, deliverances, meditative stabilizations, and absorptions.”

“The emergence”

“recollecting and knowing… previous lives”;

“the divine eye,”

“an end to outflows,”

13 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The four fearlessnesses”—

“Those leading a secluded religious life, and brahmins,”

“the gods, [and] Māra”

“Brahmā”

“I see no cause”—

“argue”

“I, who have found happiness”

“the status of the dominant bull,”

“Found fearlessness”

“roar”

“the lion,”

“Found a ground for self-confidence”

“Brahmā-like, turn the wheel”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“The detailed and thorough knowledge of dharmas, detailed and thorough knowledge of meanings”—

“Creative explanations”—

“detailed and thorough knowledge of confidence giving readiness to speak.”

13 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not go wrong.”

“[They] do not shout out.”

“[They] are not robbed of mindfulness.”

“[They] do not have uncollected thoughts.”

“[They] do not discriminate differences.”

“[They] are not inconsiderately dispassionate.”

“[They] are not deficient in yearning, are not deficient in perseverance, are not deficient in recollection, are not deficient in meditative stabilization, are not deficient in wisdom, are not deficient in liberation, and are not deficient in the insight into knowledge of liberation.”

“All physical actions are preceded by knowledge and informed by knowledge.”

“mental actions”

“see past time with knowledge free from attachment and free from obstruction.”

“the future,”

“the present”

“the eighteen distinct attributes of a buddha.”

44 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

What are the dhāraṇī doors? The sameness of all letters and syllables, the sameness of all spoken words, the syllable-doors, the syllable-entrances. What then are the syllable-doors, the syllable-entrances? The syllable a is the door to all dharmas being unproduced from the very beginning (ādy-anutpannatvād); ra is a door to the insight that all dharmas are without dirt (rajas),

“a is the door to all dharmas because they are unproduced from the very beginning.”

“letters as gateways.”

“entrance through letters,”

“The letter a is the gateway to all dharmas because they are unproduced from the very beginning (ādy-anutpannatvād).”

“without dirt (rajas)”

“ra,”

“Unproduced,”

“Because they are ultimately without distinctions”—

“Because of the way death and rebirth are unfindable”

“Because of the way names are unfindable”—

“They transcend the ordinary world”

“Because the vine of existence and the causes and conditions have been destroyed”—

“Because tamed and staying tamed have a certain limit”—

“Because they are free from bonds”—

“Because disorder has gone”—

“Because attachment is unfindable”—

“Because the sound of speech paths has been cut”—

“Because they do not wander from suchness”—

“Because they have nothing to be pretentious about”—

“Because an agent is unfindable”—

“They do not pass beyond sameness”

“Because taking something as ‘mine’ is unfindable”—

“Because going is unfindable”—

“Because a standing place is unfindable”—

“Because birth is unfindable”—

“Because breath is unfindable”—

“Because a dharma is unfindable”—

“Because a state the same as the sky is unfindable”—

“Because extinction is unfindable”—

“Because knowledge is unfindable”—

“Because a cause is unfindable”—

Because destruction is unfindable”—

“Because a beautiful skin color is unfindable”—

“Because mindfulness is unfindable”—

“Because calling out is unfindable”—

“Because eagerness is unfindable”—

“Because density in dharmas is unfindable”—

“Because conflict is unfindable”—

“Because a result is unfindable”—

“Because aggregates are unfindable”—

“Because old age is unfindable”—

“Because conduct is unfindable”—

“Because harm is unfindable”—

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“By which anything might be conventionally designated, or by which anything might be expressed, expounded”—

“Will not become perplexed whatever the sound”—

“Will succeed though the sameness of dharmas”—

“Skill in understanding sounds”

“Mindfulness”

“Intelligence”

“Awareness”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’ ”

“By all dharmas not changing place”—

“But even though they do not falsely project the level of those dharmas… they still do the purification for a level”

13 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the purification of the basis for the benefit”

“aspiration.”

“beneficial.”

“the same state of mind.”

“giving up things.”

“spiritual friends”

“serve”

“seek the doctrine.”

“renunciation.”

“long for the body of a buddha”

“an exposition of dharmas.”

“truth statements.”

“the ten purifications.”

11 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the second level,”

“pay attention to… morality,”

“a feeling of appreciation and gratitude”

“patience”

“great delight”

“not ignoring any being”

“compassion”

“faith in gurus”

“reverence,”

“the perfections”

“the eight attentions.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“In raising up and transforming wholesome roots for the purification of a buddhafield”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Not giving up dwelling in the forest”—

“the qualities of the ascetic”—

“where all training is without movement”

“Not causing all the dharmas to come into being”—

“Their minds not connecting with the foundations of consciousnesses”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“By resorting to a view of the Buddha they do not see the Buddha.”

“ ‘All dharmas are empty,’ because they are empty of their own particular characteristics, not empty of emptiness.”

“Because the empty is an emptiness of its own particular characteristic, therefore emptiness does not oppose emptiness”—

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Purification of the three spheres”

“Because of the purity of the field of beings”—

“Not adding to and not taking away”—

“sameness”

“The absence of a realization of all dharmas”—

“realization of the way things are perfect… is the absence of a realization.”

“The absence of habitual ideas about dual phenomena is the exposition of the one way things are.”

“The views of śrāvakas and pratyekabuddhas”—

“All six faculties do not radiate out.”

“What is not a level of attachment on account of unobstructed knowledge?”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“It is attending on the Dharma”—

“Purifying the”

“minds”—

“buddhafield”

“Matured meditative stabilization”—

“absorbed in meditation.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“A river of confidence”

“Taking birth miraculously”—

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“it will go forth from the three realms and will stand wherever there is knowledge of all aspects.”

“Furthermore, by way of nonduality”—

“are not conjoined and not disjoined,”

“formless”

“cannot be pointed out,”

“do not obstruct”—

“have only one mark—that is, no mark.”

“Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of suchness that it goes forth,”

“the inconceivable element,”

“The abandonment element, the detachment element, and the cessation element”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“name… causal sign… conventional term… communication… or a designation”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“nonproduction… nonstopping… nondefilement… nonpurification… and not occasioning anything”—

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“that vehicle will not stand anywhere.”

“Because no dharma stands”—

“And yet, Subhūti, that vehicle will stand by way of not standing”

“suchness does not stand or not stand.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“That vehicle, standing by way of not standing and by way of not moving, will not stand anywhere.”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Who will go forth in”

“the Great Vehicle.”

“One who goes forth”

“by which one goes forth”

“from where one goes forth”

“You cannot apprehend a self because it is extremely pure”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, what do you not apprehend such that all these dharmas are not apprehended?”

“not apprehending suchness”

“And why”

“because of not apprehending”

“suchness”

“not apprehended.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“not apprehended.”

9 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śuklavipaśyanā level”

“Gotra level”

“Aṣṭamaka level”

“Darśana level”

“Tanū level”

“Vītarāga level”

“Kṛtāvin level”

“the Śuklavipaśyanā level”

“Gotra level”

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, you say this—‘Great Vehicle,’ ”

“It surpasses the world with its gods, humans, and asuras and goes forth; that is why it is called a great vehicle.”

“That Great Vehicle is equal to space”

“To illustrate, just as space”

“has room”—

“beings”

“Great Vehicle,”

“To illustrate,”

“space”

“coming,”

“going,”

“remaining,”

“the Great Vehicle.”

“it surpasses the world with its gods, humans, and asuras and goes forth; … that vehicle is equal to space… to illustrate, Lord, just as space has room for infinite, countless beings beyond measure, … you cannot apprehend coming or going… [and] you cannot apprehend a prior limit or a later limit,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“To illustrate,”

“the Great Vehicle.”

8 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Subhūti, where you have said, ‘This vehicle surpasses the world with its gods, humans, and asuras and goes forth,’ ”

“Subhūti, if the desire realm were to be factual, unmistaken,”

“Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, reality, the real,”

“true, as things are,”

“permanent, stable, eternal, qualified by not changing,”

“Subhūti, it is because the desire realm is all a construction, a creation, a narrative,”

“Not existent, and nonexistent”

“the world with its gods, humans, and asuras”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“were to be existent, not nonexistent.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“voice with sixty special qualities”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, you said, ‘The Great Vehicle is equal to space,’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“decrease [and] increase”

“reduced”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“produced,”

“stopping,”

“lasting,”

“nonlasting,”

“last and then change into something else,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[It is] not something that should be understood”—

“[It is] not something that should not be understood,”

“not something that should be thoroughly understood,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“A maturation”

“subject to maturation”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“[It is] not found,”

“not apprehended,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, where you said, ‘To illustrate, Lord, just as space has room for infinite, countless beings beyond measure,’ ”

“You should know, Subhūti, that because a being is not existent, space is not existent, and you should know that because space is not existent the Great Vehicle is not existent.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the dharma-constituent,”

10 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Suchness is nonexistent because beings are nonexistent.”

“all dharmas are nonexistent,”

“like space,”

“has room.”

“infinite”

“because a being is not existent, space is not existent… because space is not existent the Great Vehicle is not existent.”

“infinite,”

“countless,”

“beyond measure.”

“suchness.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“self, a living being,”

“the very limit of reality.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the inconceivable element,”

“form”

“consciousnesses”;

“feelings”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“contacts”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“elements”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“dependent origination”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“perfections”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the emptinesses”;

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the noble truths,”

“the dhāraṇī doors”;

“the ten powers,”

“the distinct attributes of a buddha”;

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the Gotra level,”

“the Kṛtāvin level”;

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“stream enterer”

“worthy one”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“pratyekabuddhas, bodhisattvas, and buddhas”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“vehicles”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“nirvāṇa.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“In this vehicle you cannot apprehend ‘coming or going,’ and there is not even ‘remaining,’

“Subhūti, all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere,”

“Basic nature… suchness… intrinsic nature”—

“mark,”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“You cannot apprehend that vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why ‘Great Vehicle’ is said,”

“the past time period is empty of the past time period,”

“the equality of the three time periods is also empty of the equality of the three time periods.”

“the Great Vehicle is also empty of the Great Vehicle.”

“the bodhisattva is also empty of the bodhisattva.”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, in emptiness there is no one, or two, or three,”

“ten.”

“Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.”

“In this Great Vehicle you cannot apprehend same or not the same,”

“Same, or not the same,”

“you cannot apprehend greed or free from greed,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“a past form, Subhūti, is empty of a past form,”

“Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness?”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“you cannot apprehend”

“the perfection of giving”

“in the equality”

“given that you cannot apprehend even equality in the equality…”?

“how could you ever apprehend the past, future, and present perfection of giving in the equality?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Therefore, it is the Great Vehicle of the bodhisattva great beings.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, tasked with the perfection of wisdom… this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“you are giving instruction in the Great Vehicle in harmony with the perfection of wisdom”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“by giving instruction in the Great Vehicle you have given instruction in the perfection of wisdom, and by giving instruction in the perfection of wisdom you have given instruction in the Great Vehicle.”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, one does not apprehend a bodhisattva at the prior limit,”

“Lord, one has to know the limitlessness of a bodhisattva through the limitlessness of form,”

“Lord, even such an idea as ‘form is a bodhisattva’ does not exist and is not found,”

“advice and instruction,”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“So, Lord, I, who thus do not find a bodhisattva great being as anyone at all in any way at all,”

“You say this, Lord, that is, ‘bodhisattva.’ It is just a word.”

“To illustrate, Lord, you say ‘self’ again and again, but it has absolutely not come into being.”

“Lord, given that all phenomena thus have no intrinsic nature, what is that form that has come into being?”

“Lord, what has come into being is not form,”

“Lord, you cannot apprehend those bodhisattva great beings who would practice for awakening other than those who have not come into being, so does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?”

“one should know that when the mind of a bodhisattva given such instruction is not cowed… then that bodhisattva great being is practicing the perfection of wisdom,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, because beings are nonexistent one does apprehend a bodhisattva at the prior limit… at the later limit… or in the middle”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“because form is nonexistent one cannot find a bodhisattva at the prior limit,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“are not two, nor are they divided”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, because suchness is nonexistent one does not come close to a bodhisattva at the prior limit,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Why, Venerable Śāriputra, should one know the limitlessness of a bodhisattva through the limitlessness of form…?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, form is empty of form,”

“in emptiness form does not exist,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“form is not found in form, form is not found in feeling,”

“as anyone at all in any way at all.”

7 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“this—that is, ‘bodhisattva’—is a name plucked out of thin air.”

“Because the words for all dharmas do not come from anywhere in the ten directions and do not go anywhere”

“because these—that is, ‘form,’ ‘feeling,’ ‘perception,’ ‘volitional factors,’ and ‘consciousness’—are simply just designated by names,”

“that name”—

“is not form,”

“because a name is empty of the intrinsic nature of a name. That which is empty is not the name,”

“so, one says ‘this, that is, “bodhisattva,” is just a word.’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“in that perfection of giving also there are no words and in those words there is no perfection of giving.”

“both those words and that perfection of giving do not exist and cannot be found.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, given that a self absolutely does not exist and is not found, how could it have ever come into being?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“An intrinsic nature arisen from a union does not exist.”

“given that all dharmas thus are the nonexistence of an intrinsic nature, … an intrinsic nature… does not exist.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Furthermore, Venerable Śāriputra, all dharmas are impermanent but not because anything disappears.”

“not because anything disappears.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, it is because something impermanent is a nonexistent thing and has come to an end,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Similarly, all dharmas are suffering.”

“suffering is a nonexistent thing and has come to an end.”

“selfless,”

“Something selfless is a nonexistent thing and has come to an end”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“All dharmas are neither unmoved nor destroyed.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all dharmas are in their intrinsic nature nonexistent things,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“form has not occasioned anything,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“have not come into being.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Form is empty of a basic nature, and what is empty of a basic nature does not arise and does not pass away, and in what does not arise and does not pass away there is no transformation,”

“What is empty of a basic nature does not arise and does not pass away.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“what has not come into being is not form,”

“what has not come into being is not consciousness,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“what has not come into being is the perfection of wisdom, and the perfection of wisdom is what has not come into being,”

“Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“do not see ‘what has not come into being as one thing and a bodhisattva as another,’ ”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What has not come into being and form are not two”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all dharmas”

“an illusion, a mirage,”

“they do not feel cowed by or tremble”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they do not then grasp, do not accept, do not base themselves on, and do not settle down on form, and neither do they label anything ‘this is form.’ ”

“When bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that they do not then grasp, do not accept, do not base themselves on, and do not settle down on form, and neither do they label anything ‘this is form’ ”;

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“And why? Lord, it is because form is not produced, and the nonproduction of form is not form. Therefore form and nonproduction are not two nor are they divided. And why? Lord, it is because that nonproduction is not one nor is it many.”

“form is not produced, and the nonproduction of form is not form,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suchness is not produced, and the nonproduction of suchness is not suchness. Therefore, suchness and nonproduction are not two nor are they divided.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, it is because form is impermanent, so a decrease in form is not form. … Therefore, form and a decrease are not two nor are they divided. And why? Lord, it is because a decrease is not one nor is it many.”

“a decrease in form is not form”;

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suchness is impermanent, so a decrease in suchness is not suchness.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, anything called form is counted as not two,”

“feeling,”

“anything called form is counted as not two.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“then venerable Śāriputra inquired of venerable Subhūti”

“What is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

“To investigate”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they are called bodhisattvas because awakening is itself their state of being,”

“And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Whatever the attributes, tokens, and signs on account of which”—

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, that which is called perfection of wisdom has gone far off.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“is called wisdom gone to the other side.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, why do you say, ‘…the nonproduction of form is not form…,’ ”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, form is empty of form”

“The emptiness of form is not form, and is not production.”

“Venerable Śāriputra, because of this one of many explanations, the nonproduction of form is not form”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, why do you say, ‘It is because a decrease in form is not form,’ ”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“not conjoined and not disjoined”—

“have no mark.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“nonproduction is not one thing and form another; nonproduction itself is form, and form itself is nonproduction.”

“not two.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they then view the nonproduction of form,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, if form is a nonproduction, up to the buddhadharmas are a nonproduction, then, Venerable Subhūti, will śrāvakas not have already gained śrāvaka awakening,”

“the five awakenings”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“undertake the difficult practices”

“turning the wheel of the Dharma”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, I do not accept that an unproduced dharma has an attainment, or a clear realization. I do not accept that which is unproduced becomes a stream enterer. I do not accept that which is unproduced has the result of stream enterer.”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, I do not accept that bodhisattvas are undertaking difficult practices.”

“the idea of difficulty”

“bodhisattva great beings do not appropriate and do not apprehend any dharma as anything in any way at all,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, in the absence of production I do not accept that there is the state of a tathāgata,”

“I do not accept that an unproduced dharma attains an unproduced attainment.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Well then, Venerable Subhūti, does an unproduced dharma attain a produced attainment, or does a produced dharma attain an unproduced attainment?”

“Venerable Śāriputra, I do not accept that a produced dharma attains an unproduced attainment,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“There is an attainment and there is a clear realization, but not in a dual way.”

“attainment and clear realization are labeled by ordinary convention,”

“stream enterer, tathāgata,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions, similarly,”

“Venerable Śāriputra, it is because ultimately there is no maturation of karma, there is no production, there is no cessation, there is no defilement, and there is no purification.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, is an unproduced dharma produced or is a produced dharma produced?”

“Venerable Śāriputra, I do not accept that an unproduced dharma is produced, nor do I accept that a produced dharma is produced.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, what unproduced dharma do you not accept is produced?”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“What produced dharma do you not accept is produced?”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, because of this one of many explanations neither is production produced nor is nonproduction produced.”

“Venerable Subhūti, is a dharma that has not been produced, produced; or is a dharma that has been produced, produced?”

“Venerable Śāriputra, the unproduced is not produced, and the produced is not produced either,”

“Venerable Śāriputra, it is because both produced and unproduced dharmas are not conjoined and not disjoined because there is no production,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, you are confident in your readiness to say again and again that ‘dharmas are unproduced’? You are also confident in your readiness to say there is no production of unproduced dharmas?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, I have no ready confidence to say again and again that dharmas are unproduced. I have no ready confidence to say there is no production of unproduced dharmas.”

“And why? Because, Venerable Śāriputra, an unproduced dharma, nonproduction, ready confidence, saying something, and a state of production—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Subhūti, is there is no production of saying, is there also no production of ready confidence, and is there also no production of a dharma? Are those dharmas that are the point of departure for a ready confidence to say something also not produced?”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“exactly so,”

“There is no production of saying, there is also no production of ready confidence, and there is also no production of a dharma. Those dharmas that are the point of departure for a ready confidence to say something are not produced,”

“there is no production of form,”

“there is no production of form,”

“there is no production of the knowledge of all aspects.”

“Venerable Śāriputra, because of this one of many explanations, there is no production of saying, there is also no production of ready confidence, and there is also no production of a dharma; those dharmas that are the point of departure for a ready confidence to say something are not produced.”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Venerable Śāriputra, form is empty of a basic nature”

“It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“purify the awakening path”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“there is an ordinary… and there is an extraordinary”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“It does not move from, does not transcend, and does not pass beyond the ordinary world,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Excellent, excellent, Venerable Śāriputra. I will object to Venerable Śāriputra in that Venerable Śāriputra has got at just what is meant by expressing the statement as an absolute.”

“You should know that the nonexistence of attention is because of the nonexistence of a being; you should know that the emptiness of attention is because of the emptiness of a being; you should know that the isolation of attention is because of the isolation of a being; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in a being; and you should know that there is no full awakening of attention because there is no full awakening of a being.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“I say bodhisattva great beings are not separated from staying in this state or from this attention.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How should bodhisattva great beings stand in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? And how should bodhisattva great beings train in the perfection of wisdom?”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Those who have entered into flawlessness are incapable of producing the thought of unsurpassed, perfect, complete awakening.”

“And yet if they also produce the thought of unsurpassed, perfect, complete awakening I still rejoice in them also.”

15 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Kauśika, what is the bodhisattva great beings’ perfection of wisdom?”

“Kauśika, here bodhisattva great beings with a thought of awakening connected with the knowledge of all aspects should pay attention to form as impermanent, and they should pay attention to it as suffering, selfless, empty, a disease, a boil,”

“impermanent”

“suffering”

“selfless”

“empty”

“disease”

“boil”

“thorn”

“misfortune”

“headed to destruction”

“shaky”

“brittle”

“a hazard”

“a headache”

6 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they should pay attention to cessations as selfless, calm,”

“isolated”

“emptiness”

“signlessness”

“wishlessness”

“nonenactment”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“perfections,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“the distinct attributes,”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“analyze”

“complete”

“extending”

“The bodhisattva great beings’ thought of the wholesome roots is not touched by the thought of awakening.”

“the thought of the wholesome roots does not exist… in the thought of awakening,”

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Kauśika, the thought of the wholesome roots is no thought,”

“inconceivable”

“no thought.”

“Kauśika, this is the bodhisattva great beings’ perfection of wisdom”

5 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“I have to feel a sense of appreciation, Lord, and not feel no sense of appreciation”

“advised and instructed”

“made… excited.”

“motivated.”

“caused… to enter into… and established”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they should not stand,”

“should stand in the perfection of wisdom.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Form is empty of form,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“not two,”

3 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“By way of apprehending something”

“they should not stand in form by way of apprehending something,”

“they should not stand in buddhahood by way of apprehending something,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Kauśika, they thus should not dwell on the idea of form by way of apprehending something, up to… they thus should not dwell on the idea of buddhahood by way of apprehending something”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they should not dwell on the idea that form is permanent… they should not dwell on the idea that form is impermanent,”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“they should not dwell on the idea that the tathāgata, worthy one, perfectly complete buddha is worthy of gifts by way of apprehending something.”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“should not stand on the first level… up to the tenth level,”

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“should not dwell on the idea ‘I will establish infinite, countless beings beyond measure in unsurpassed, perfect, complete awakening’ by way of apprehending something.”

“ ‘I will make the five eyes perfect,’ ”

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.