Toh 11The Noble Mahāyāna Sūtra “The Transcendent Perfection of Wisdom in Ten Thousand Lines”

Summary

While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of
all—the sūtras on the Prajñāpāramitā, or
“Transcendent Perfection of Wisdom.” Committed to writing around the start of
the first millennium, these sūtras were expanded and contracted in the centuries
that followed, eventually amounting to twenty-three volumes in the Tibetan
Kangyur. Among them, The Transcendent Perfection of Wisdom
in Ten Thousand Lines is a compact and coherent restatement of the
longer versions, uniquely extant in Tibetan translation, without specific
commentaries, and rarely studied. While the structure generally follows that of
the longer versions, chapters 1–2 conveniently summarize all three hundred and
sixty-seven categories of phenomena, causal and fruitional attributes which the
sūtra examines in the light of wisdom or
discriminative awareness. Chapter 31 and the final chapter 33 conclude with an
appraisal of irreversible bodhisattvas, the pitfalls of rejecting
this teaching, and the blessings that accrue from committing it to writing.

《般若波羅密多萬頌》現僅存藏文翻譯本，梵文原文已散佚。本經內記載了許多長卷般若經中所使用的名相。有些獨特的段落從未見於其他版本。

在經中佛陀舉例告阿難，
若受持讀誦、通達、如法作意、自己書寫或讓他人書寫、向他人講說此經，所獲福德較讀誦其他經藏大百、千、十萬倍，不可說不可量等等。

Acknowledgements

Translated by the Padmakara Translation Group under the direction of
Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated,
introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings
and John Canti with contributions from Greg Seton.

This translation has been completed under the patronage and
supervision of 84000: Translating the Words of the Buddha.

Work on this text was made possible thanks to generous
donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly
offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and
family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye
Kong and family. They are all most gratefully acknowledged.

Introduction

The Tibetan Buddhist tradition classifies the discourses delivered
by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel,
promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning
expound the four noble truths, those of the second turning explain emptiness
and the essenceless nature of all phenomena, while those of the third
turning elaborate further distinctions between the three essenceless
natures. The sūtras of the transcendent perfection
of wisdom (prajñāpāramitā), to which the text translated here belongs, are firmly placed by
their own assertion within the second turning,
promulgated at Vulture Peak near Rājagṛha.

It is in these sūtras that the role of the compassionate bodhisattva
with a mind set upon enlightenment achieves preeminence over the śrāvakas
and pratyekabuddhas of lesser attainment. The central message subtly
integrates relative truth and ultimate truth, reiterating that great
bodhisattva beings should strive to attain manifestly perfect buddhahood in
order to eliminate the sufferings of all sentient beings rather than merely
terminate cyclic existence for their own sake, even though, from an ultimate
perspective, there are no phenomena, no sentient beings, and no attainment
of manifestly perfect buddhahood.

The relentless deconstruction of all conceptual elaborations with
respect to phenomena, meditative experiences, and even the causal and
fruitional attributes characteristic of the bodhisattva path, which is
explicitly emphasized throughout these sūtras, may have been
controversial, but it has given rise to
both Madhyamaka dialectics and to the non-analytical meditative pursuits of
the Chan (Zen) tradition. In Tibet, on the other hand, the sūtras are
generally approached through study of The Ornament of Clear Realization and its
extensive commentaries, which constitute the Parchin (phar phyin) literature—one of
the principal subjects of the monastic college curriculum. These treatises
elaborate on the eightfold structural progression of the bodhisattvas’
goals, paths, and fruit which are implied, though understated, in all but
the recast manuscript of the Sūtra in Twenty-five
Thousand Lines.

Traditional Tibetan accounts hold that, following their promulgation
by Śākyamuni, the sūtras were concealed in non-human abodes—the longest
Sūtra in One Billion Lines among the
gandharvas, the Sūtra in Ten Million Lines
among the devas, and the Sūtra in One Hundred Thousand
Lines among the nāgas—the last of these being retrieved and
revealed by Nāgārjuna from the ocean depths and initially propagated in
South India.

The extant texts forming this cycle of sūtras are replete with
abbreviations, modulations, and other mnemonic features, indicative of an
early oral transmission—even today they are read aloud as an act of merit in
monastic halls and public gatherings. At the same time, the medium length
and longer sūtras explicitly extoll the merits of committing the sūtras to
writing, in the form of a book, as an offering for the benefit of
posterity.

The earliest written version appears to have taken shape around the
start of the first millennium, in the age when birch-bark and palm-leaf
manuscripts first began to appear in the Indian subcontinent. Contemporary
research (Falk 2011, Falk and Karashima 2012) has brought to our attention extant segments and fragments of a
birch-bark scroll containing a portion of a generic manuscript of the Sūtra of the Transcendent Perfection of Wisdom in
the Gāndhārī language, written in Kharoṣṭhī script, which was, by all
accounts, retrieved from a stone case in the Bajaur region of the
Afghan-Pakistan border. The manuscript has been carbon dated within the
range of 25–74 ce.

Philological evidence suggests that this manuscript was the
forerunner of a later Gāndhārī manuscript translated by Lokakṣema into
Chinese, while certain peculiarities of transcription and the presence of
conventional mnemonic abbreviations also presuppose an earlier manuscript,
which may no longer be extant.
These Kharoṣṭhī scrolls are among the oldest surviving exemplars of all
Indic texts, with the exception of the Aśokan rock inscriptions and pillar
edicts, and it has been speculated that their source manuscript may even
predate the original redaction of the Pāli Canon.

Conze (1960: 1–2) outlines the case for the sūtras’ South Indian
origin among the Pūrvaśaila and Aparaśaila schools of the Mahāsaṅghika
order, where the monasteries of Amarāvati and Dhānyakataka each seems to
have preserved a version in Prakrit. Other evidence, not least the survival
of the Kharoṣṭhī manuscript segments from Bajaur, suggests, on the contrary,
that the sūtras were first committed to writing in the northwest. The
epigraphic research of Richard Salomon at the University of Washington tends
toward the latter view. The Arapacana alphabet found in some of the longer
sūtras as a dhāraṇī follows the order of letters and peculiarities of the
Kharoṣṭhī script. Furthermore, the earliest Chinese translation of
the Eight Thousand Lines (Taisho 224), dated
179–180 ce, was prepared at Luoyang by Lokakṣema,
a Kuṣāṇa monk from the northwest.

The fact that the sūtras were copied, expanded and translated
rapidly into other languages suggests that the admonishment to commit them
to writing as an act of merit was taken seriously by early proponents of the
Great Vehicle. Scholarly opinion differs as to
which of the sūtras appeared first. Conze (1960) considers that the first two chapters of the Verse Summation and the Eight
Thousand Lines are the oldest, while Japanese scholars tend to
give precedence to the Adamantine Cutter (in Three
Hundred Lines). The latter text was highly influential in the
development of Huineng’s Platform Sūtra (Liùzǔ Tánjīng), and a copy of it is also the
world’s oldest extant printed book, dated 868, retrieved by Sir Aurel Stein
from Dunhuang and preserved in The British Museum. Schopen (2005: 31–32, 55)
puts forward the idea that there was a shift from
the oral transmission exemplified in the Adamantine
Cutter to the written transmission of the Eight Thousand Lines.

The historical evolution of the sūtras within the Indian
subcontinent is examined preeminently in Conze (1960: 1–18), who outlines
the following four historical phases: ⁽¹⁾ the appearance of the medium
length Sūtra in Eight Thousand Lines, dated 100
bce–100 ce; ⁽²⁾
the expansion of the longer versions, dated 100–300 ce; ⁽³⁾ the contraction of the shorter versions, dated 300–500 ce; and ⁽⁴⁾ the appearance of various means for
attainment (sādhana,
sgrub thabs) associated
with the female deity Prajñāpāramitā, dated 600–1200 ce. This structure may still hold in general, although the
reservations of Japanese scholarship concerning the antiquity of the short
Adamantine Cutter (in Three Hundred Lines)
should be noted.

The titles of the various sūtras within the genre are differentiated
on the basis of the number of thirty-two syllable “lines” (śloka) contained in their
original Sanskrit manuscripts. There is also internal numbering, which
assists navigation. This takes two forms: the tally of fascicles (kalāpa, bam po) into which the original
bark or palm leaf manuscripts were bundled is indicated at the start of each
tome, and the tally of chapters (parivarta, le’u) which distinguish the content is indicated at the
conclusion of each chapter. The present translation emphasizes the divisions
of the chapter titles, while encoding the residual tally of fascicles. For
example the final fascicle heading of the sūtra, which would read “Transcendent Perfection of Wisdom in Ten Thousand
Lines. The thirty-fourth fascicle is as follows,” appears
encoded as [B34].

In Tibetan translation, the sūtras of the transcendent perfection of
wisdom comprise approximately one fifth of the entire Kangyur, taking up
twenty-one volumes of the Lhasa and Urga Kangyurs, twenty-two of the Cone
Kangyur, twenty-three of the Degé and Narthang Kangyurs, and up to
twenty-seven of some of the manuscript Kangyurs. In most Kangyurs, this
section, known as Prajñāpāramitā (shes phyin), precedes all the other sūtra divisions—the Avataṃsaka (phal
chen), Ratnakūṭa (dkon brtsegs) and General Sūtra (mdo sde) sections—reflecting the
high prestige of the Transcendent Perfection of
Wisdom within Mahāyāna Buddhism as a whole. In most Kangyurs,
including the Degé, the section includes twenty-three distinct texts,
foremost among them being the “six mothers” (yum
drug) and the “eleven children” (bu bcu
gcig). In some Kangyurs, including those of the Peking family,
the section contains only seventeen (the “mothers” and “children”), and the
seven other texts usually classed in this genre are found in other
divisions.

The six mothers are the “longer” and “medium” length sūtras, which
are said to be distinguished by their structural presentation of all eight
aspects of the bodhisattvas’ path, as elucidated in The
Ornament of Clear Realization. The shorter texts, being terser,
do not fully elaborate this structure. The six mothers are outlined as
follows:

The
Transcendent Perfection of Wisdom in Twenty-five Thousand
Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh. 9)
comprises three volumes, seventy-eight fascicles, and seventy-six
chapters.

The Transcendent Perfection of Wisdom in
Eighteen Thousand Lines (Aṣṭadaśasāhasrikāprajñāpāramitā, Toh. 10) comprises two and a half
volumes, sixty fascicles, and eighty-seven chapters.

The Transcendent Perfection of Wisdom in Ten
Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh. 11) comprises one
and a half volumes, thirty-four fascicles, and thirty-three
chapters.

The
Transcendent Perfection of Wisdom in Eight Thousand
Lines
(Aṣṭasāhasrikāprajñāpāramitā, Toh. 12) comprises one
volume, twenty-four fascicles, and thirty-two chapters.

In addition to these Tibetan translations, there are extant Sanskrit
manuscripts from Gilgit and Nepal, complete in some cases, partial in
others, and Chinese translations representing all of the longer and medium
length versions of the sūtra, with the exception of The
Transcendent Perfection of Wisdom in Ten Thousand Lines. A
bibliographic appraisal of all texts within the cycle can be found in Conze
(1960: 31–91), and listings of the corresponding translations into Western
languages in Pfandt (1983).

The Daśasāhasrikāprajñāpāramitā

The Transcendent Perfection of Wisdom in Ten Thousand
Lines, which is translated here, uniquely has no extant Sanskrit
manuscripts or Chinese translations—the Tibetan version alone is extant—nor
are there any extant commentaries of Indo-Tibetan or Sino-Japanese origin.
For these reasons, Conze (1960: 46) has even expressed doubt as to its
authenticity, suggesting that the sūtra may have been composed in Tibet.
This, however, is highly unlikely—in style and content the sūtra is
compatible with the three longer versions, and quite dissimilar to the
indigenous Tibetan compositions of the ninth century, when it was listed in
the Denkarma (ldan dkar ma) catalogue. Situ
Paṇchen’s catalogue to the Degé Kangyur includes the colophon of this sūtra,
indicating that it was translated into Tibetan by Jinamitra, Prajñāvarman,
and the translator Yeshé Dé.

Hikata (1958: ix–lxxxiii) claims that the text is a somewhat erratic
version of the three longer sūtras, and yet this is not borne out by a detailed analysis of the sūtra itself, which, as we
shall see, may justifiably be regarded as a compact and coherent restatement
of the longer versions, having much more in common with them than with
The Eight Thousand Lines.

The pioneering Norwegian Indologist Sten Konow is the only academic
to have given serious consideration to our text in his 1941 monograph, which
includes a Sanskrit reconstruction and translation of the first two
chapters. These particular chapters are of great interest because they
conveniently draw together the enumerations of the three hundred and
sixty-seven aspects of phenomena, meditative experiences, causal and
fruitional attributes, and attainments that form the critique of the sūtras.
Konow (1941: 70) compares the list of these phenomena and attributes to
those found in other sūtras within the cycle and in other Mahāyāna texts. In
particular, with regard to the unusual listing of only seventy-eight minor marks, rather than eighty, he speculates that
The Ten Thousand Lines “may represent an
earlier attempt,” predating the enumerations found in the Mahāvastu, Lalitavistara, and Mahāvyutpatti, which all appear to have a common source.

In the course of translating the present text, we have sought to
identify parallel passages in the Dutt (1934) and Kimura (1971–2009)
editions of the recast Sanskrit manuscript (which also facilitated the
preparation of the trilingual glossary). Other secondary sources have also
proved to be essential research tools, including Conze’s Materials for a Dictionary of the Prajñāpāramitā
Literature (1973), along with his composite translation from the
longer sūtras (1975), and the translations of the renowned Indian treatises
of Haribhadra and Vimuktisena contained in Sparham (2006–2012). For
appraisals of the transcendent perfection literature in general, readers may
also wish to consult Dayal (1932), Conze (1960),
Williams (1989), Jamieson (2000), and Brunnholzl (2010), the last of whom,
in his introduction, offers important insights from the Tibetan commentarial
tradition.

Structure of the Text

While the deconstruction of all aspects of conceptual elaboration is
explicitly stated throughout the sūtra, the structural progression of the
bodhisattva path is largely understood by implication and it is unraveled
chiefly with reference to the commentary found in Maitreya’s Ornament of Clear Realization. The recast Sanskrit
manuscript of later provenance, edited in Dutt (1934) and Kimura (1971–2009)
presents the entire Twenty-five Thousand Lines
in that context, and it is on that basis that we
can also, by analogy, understand the implied meaning of The Ten Thousand Lines.

The eight aspects of the bodhisattvas’ progression include: three
which present the theoretical understandings of the goals to be realized,
four which present the practical application of training through which they
will be realized, and one which presents the fruit arising from conclusive
realization. Together these form the graduated approach of the bodhisattva
path that is revered and maintained in all Tibetan traditions, and most
exemplary in the lives and teachings of the great Kadampa masters, such as
Ngok Loden Sherab. The eight aspects with their seventy topics may be
outlined as follows:

Its ten topics include (i) setting of the mind on
enlightenment, (ii) the instructions concerning its application
within the Great Vehicle, (iii) the four aspects of ascertainment on
the path of preparation, comprising warmth, peak, acceptance, and
supremacy, (iv) the naturally abiding buddha nature which is the
basis for attaining the Great Vehicle, (v) the referents through
which the Great Vehicle is attained, (vi) the goals attained through
the Great Vehicle, (vii) the armor-like attainment, (viii)
attainment through engagement, (ix) attainment through the
provisions of merit and gnosis, and (x) definitive attainment.

II. Understanding of the aspects of the path (mārgajñatā, lam gyi rnam pa shes pa
nyid).

Its eleven topics include (i) essential aspects for
understanding the path, (ii) the understanding of the path which is
that of the śrāvakas, (iii) the understanding of the path which is
that of the pratyekabuddhas, (iv) the beneficial path of insight,
which accords with the Great Vehicle, (v) the functions of the path
of cultivation, (vi) the aspirational path of cultivation, (vii) the
path of cultivation resulting in eulogy, exhortation, and praise,
(viii) the path of cultivation resulting in dedication, (ix) the
path of cultivation resulting in sympathetic rejoicing, (x) the path
of cultivation resulting in attainment, and (ix) the path of
meditation resulting in purity.

III. Understanding of omniscience (sarvajñatā, thams cad shes pa
nyid).

Its nine topics include (i) the basic understanding that
discernment leads to non-abiding in phenomenal existence, (ii) the
basic understanding that compassion leads to non-abiding in
quiescence, (iii) the basic understanding that lack of skillful
means leads to distance from the transcendent perfection of wisdom,
(iv) the basic understanding that skillful means leads to its
proximity, (v) the basic understanding of the discordant factors
associated with the fixation of śrāvakas and pratyekabuddhas, (vi)
the remedial factors countering those fixations, (vii) training in
the aforementioned basic understandings, (viii) training in the
sameness of those basic understandings, and (ix) the path of insight
which integrates these basic understandings.

Its eleven topics include (i) the aspects of the
aforementioned three theoretical understandings; (ii) training in
those aspects; (iii) the qualities acquired through those trainings,
(iv) the defects to be eliminated during training, (v) the defining
characteristics of training, (vii) the path of provisions in accord
with liberation, (vii) the path of preparation in accord with the
aforementioned four degrees of penetration, (viii) the signs of the
irreversible bodhisattva trainees, (ix) training in
the sameness of phenomenal existence and quiescence, (x) the
training associated with the pure realms, and (xi) training in
skillful means for the sake of others.

V. Culminating clear realization (mūrdhābhisamaya, rtse mor phyin pa’i mngon
rtogs).

Its eight topics include (i) the culminating training of
warmth on the path of preparation, (ii) the culminating training in
the peak on the path of preparation, (iii) the culminating training
in acceptance on the path of preparation, (iv) the culminating
training in supremacy on the path of preparation, (v) the
culminating training on the path of insight, (vi) the culminating
training on the path of cultivation, (vii) the culminating
uninterrupted training on the path of cultivation, comprising the
adamantine meditative stability, and (viii) the mistaken notions
that are to be eliminated.

VI. Serial clear realization (ānupūrvābhisamaya, mthar gyis pa’i mngon
rtogs).

Its thirteen topics include (i–vi) the serial trainings in
the six transcendent perfections of generosity, ethical discipline,
tolerance, perseverance, meditative concentration and wisdom;
(vii–xii) the serial training in the six recollections of the
spiritual teacher, the buddha, the sacred doctrine, the monastic
community, ethical discipline, and generosity; and (xiii) the serial
training in the realization that phenomena are without essential
nature.

Its four topics include (i) instantaneous training in terms
of maturation, (ii) instantaneous training in terms of
non-maturation, (iii) instantaneous training in terms of the lack of
defining characteristics, and (iv) instantaneous training in terms
of non-duality.

Its four topics include (i) the buddha body of essentiality,
(ii) the buddha body of gnosis and reality, (ii) the buddha body of
perfect resource, and (iv) the buddha body of emanation.

In terms of The Ten Thousand Lines, we
can see that the parallel passages of the Sanskrit edition of the recast
manuscript, following Dutt and Kimura, suggest that chapters 1–14 pertain to
the understanding of all phenomena, chapters 15–18a pertain to the
understanding of the aspects of the path, and chapters 18b–19 pertain to the
understanding of omniscience. Chapters 20–25a pertain to training in the
clear realization of all phenomena, chapters 25b–28a pertain to the training
in culminating clear realization and serial clear realization, and chapters
28b–30 pertain to the training in instantaneous clear realization. Chapter
31 explores the indications of irreversible bodhisattvas,
chapter 32 pertains to the fruitional attainment of the buddha attributes,
and chapter 33 concludes the sūtra with the admonishments that it should be
respected, maintained, and entrusted for the sake of posterity.

Summary of the Text

In the following summary, the eight aspects appear as subtitles with
the same Roman numerals as in the list above. The thirty-three chapters are
unevenly distributed among them.

I. UNDERSTANDING OF ALL

PHENOMENA

The first fourteen chapters of the text concern the
theoretical understanding of all phenomena, which is the first
goal to be realized. Śāradvatīputra acts as Lord Buddha’s
interlocutor in the first nine chapters, with Subhūti making
his initial appearance in chapter 10.

Chapters 1 and 2

In response to a question about what is the
transcendent perfection of wisdom which bodhisattvas are to
perfect, Lord Buddha replies that it is the absence of
fixation with respect to all phenomena, all meditative
experiences, all causal attributes acquired by bodhisattvas,
all fruitional attributes manifested by buddhas, and all
attainments up to and including omniscience. along with
unconditioned phenomena, such as the abiding nature of all
things and the finality of existence, these are all
attributes with respect to which a great bodhisattva being
should cultivate detachment. Bodhisattvas do perceive such
phenomena distinctly, but only on the relative level; in an
ultimate sense they consider them
to be illusory, in the manner of a dream and so forth.

Chapter 3

Fixation may ensue when those phenomena and
attributes are considered as
permanent or impermanent, as conducive to happiness or
suffering, with self or without self, empty or not empty,
with signs or signless, having or lacking aspirations, calm
or not calm, void or not void, afflicted or purified,
arising or not arising, ceasing or not ceasing, and as
entities or non-entities. Deluded minds would view these
phenomena and attributes as absolutely existent whereas
bodhisattvas should train so as to understand that they are
all non-apprehensible—mere designations and
conceptualizations.

Chapters 4 and 5

Bodhisattvas do not consider whether or not they are engaged in
union with all those phenomena and attributes. Owing to the
emptiness of intrinsic defining characteristics, they
neither associate anything with nor disassociate anything
from anything else. They do not consider whether certain things are connected
with other things because nothing is connected with any
other thing. Indeed, the nature of phenomena is
emptiness—non-arising, non-ceasing, neither afflicted nor
purified.

Bodhisattvas will approach omniscience, attaining
complete purity of body, speech, and mind, as well as
freedom from afflicted mental states, and then they will
bring sentient beings to maturation until they attain
manifestly perfect buddhahood. Bodhisattvas who practice the
transcendent perfection of wisdom in this manner will
perfect all the other transcendent perfections, whereby they
will attain genuinely perfect enlightenment. Since phenomena
are invariably non-apprehensible and notions about them are
also non-apprehensible, how could the designations of
phenomena constitute a bodhisattva?

Chapter 6

The term “great bodhisattva being” is meaningless,
non-existent like a dream or like the tracks of a bird in
the sky. Just as the notions of a buddha’s degenerate
morality, mental distraction, stupidity, non-liberation, and
misperception are all without foundation, the notion of a
great bodhisattva being abiding in the transcendent
perfection of wisdom is also non-existent, because all
phenomena and attributes are without foundation, neither
conjoined nor disjoined, and they are immaterial,
unrevealed, and unobstructed. Their only defining
characteristic is that they lack defining characteristics.
Yet, it is only when bodhisattvas have trained in the
transcendent perfection of wisdom without apprehending
anything that they will attain omniscience.

Unskilled bodhisattvas without an authentic teacher
will be afraid when they hear this, but,
with skill in means, they will discern that all things are
impermanent and so on, and will not apprehend them.
Attentive without apprehending anything, without dogmatic
assumptions, they will discern that all phenomena and
attributes are even empty of their own emptiness. So it is
that those seeking to perfect the transcendent perfections,
to comprehend all phenomena, and to abandon afflicted mental
states, as well as all fetters, latent impulses, and
obsessions should train in this transcendent perfection of
wisdom.

Chapter 7

Authentic spiritual mentors are those who teach,
without apprehending anything, that all phenomena are
impermanent, and so forth, dedicating their roots of virtue
exclusively to omniscience. Encouraging bodhisattvas to
cultivate the causal and fruitional attributes, they teach,
without apprehending anything, that all things are void.

However, if bodhisattvas cultivate the transcendent
perfections and apprehend them, attentive to the causal and
fruitional attributes, they will make assumptions and fall
into the hands of others who would dissuade them from their
course on the grounds that the
transcendent perfections are the non-canonical fabrications
of poets and of malign forces. Māra could even appear in the
guise of a buddha to discourage them from practicing the
transcendent perfections, or persuade them that they cannot
become irreversible bodhisattvas, or even that
the attainment of manifestly perfect buddhahood is itself
impossible.

On the other hand, when bodhisattvas teach, without
apprehending anything, in order that sentient beings might
abandon their nihilist and eternalist views, or their
notions concerning phenomena or causal and fruitional
attributes—all this indicates that they will have been
accepted by an authentic teacher.

Chapter 8

The immaturity of a bodhisattva manifests when those
who have previously regressed fail to enter into the
maturity of the bodhisattvas. Unskilled in the transcendent
perfections, they instead actualize lesser attainments,
craving for the teachings because they become fixated on the
notions that all phenomena, and causal and fruitional
attributes, are impermanent, and so forth.

On the other hand, skillful bodhisattvas do not make
assumptions about anything, even the enlightened mind,
because the intrinsic nature of this mind is luminosity,
without afflicted mental states, obsessions, fetters, or
latent impulses. Just as this natural luminosity of the mind
is unchanging and without conceptual notions, so are all
phenomena, or causal and fruitional attributes, and
attainments unchanging and without conceptual notions. The
transcendent perfections are skillfully cultivated by
discerning, without apprehending anything, that thoughts of
miserliness, degenerate morality, agitation, indolence,
distraction, and stupidity are all non-entities. All this
characterizes the maturity of great bodhisattva beings who
proceed on the path to enlightenment. They cannot be
overcome by anyone and will never regress or become
impoverished. They will perceive numerous buddhas and listen
to their sacred teachings, but without conceptual notions.

Chapter 9

Whenever bodhisattvas practice any of the six
transcendent perfections and don the great armor for the
sake of all sentient beings, they also engage with all the
other five transcendent perfections. Their generosity is
characterized by the giver, gift, and recipient being
non-apprehensible; their ethical discipline by a lack of
fascination with lower attainments; their tolerance by
endurance and confidence; their perseverance by
indefatigability, relentlessness, and tenacity; their
meditative concentration by disinterest in lesser goals; and
their wisdom by understanding the illusory nature of all
phenomena. When bodhisattvas practice these six transcendent
perfections, they achieve and maintain the various
meditative states, replete with the appropriate signs of successful practice, and
then, attaining omniscience, they arise from these
meditative states and communicate them successfully to
others.

When they understand the aspects of emptiness and
practice the transcendent perfections without apprehending
anything, they do not apprehend the transcendent
perfections, or their cultivators. Instead they cultivate
all the causal and fruitional attributes in order to put an
end to cultivation, and they do so without apprehending
anything. Because beings are non-apprehensible, the term
“bodhisattva” is understood to be a mere conventional
expression, as are all phenomena, causal and fruitional
attributes, and attainments. Despite their achievements,
they are without any notion whatsoever.

Chapter 10

Bodhisattvas should don the armor of the
transcendent perfections, causal and fruitional attributes,
and attainments and send forth emanations and resources to
benefit sentient beings. In the manner of an illusionist,
they offer resources to the needy, they appear to establish
others in virtuous actions, they exhibit tolerance when
attacked by imaginary assailants, they encourage others to
pursue virtuous paths with perseverance, they establish
others in meditative concentration, and they do not
apprehend anything arising, ceasing, afflicted, or purified.
The reality of illusion is the reality of all things.
Maintaining the transcendent perfections, they establish
sentient beings therein until they too have attained
manifestly perfect buddhahood. And yet, bodhisattvas should
know that they are seeking a non-existent armor because all
phenomena, attributes, bodhisattvas and even the great armor
itself are all inherently empty. Omniscience is uncreated
and unconditioned, as are the beings for whom bodhisattvas
don the great armor. Resembling dreams, all things are
unfettered and unliberated.

Chapter 11

Even though bodhisattvas may refine the five eyes
until the fruits of arhatship, individual enlightenment, or
manifestly perfect buddhahood are attained, they should not
dwell upon notions which are all non-apprehensible.
Unskilled bodhisattvas who resort to notions of “I” and
“mine” will not attain omniscience. The transcendent
perfection of wisdom cannot be appropriated, owing to the
emptiness of inherent existence. Therefore, bodhisattvas
should determine that all things are empty of inherent
existence, without mental wandering.

This spacious and indefinable method of the
bodhisattvas, known as the maṇḍala of the meditative
stability of non-appropriation, is unknown to others. Owing
to the non-appropriation of all things, and the
non-existence of transmigration at the time of death,
bodhisattvas do not make assumptions. Instead, they
determine that, owing to emptiness, the absence of objective
referents denotes the transcendent perfection of wisdom. If
bodhisattvas are not disheartened when they make this
determination, they will never be separated from the
transcendent perfection of wisdom. Undertaking this
training, they will attain omniscience.

Chapter 12

Unskilled bodhisattvas who engage with phenomena,
attributes, notions of permanence, and so forth, will merely
engage with mental images and dualistic concepts, and will
not be released from cyclic existence. On the other hand,
when bodhisattvas skillfully practice the transcendent
perfection of wisdom, owing to emptiness they do not engage
with anything at all. Since everything has the essential
nature of non-entity, they have not appropriated anything.

There are one hundred and eleven non-acquisitive
meditative stabilities of the bodhisattvas through which
they will swiftly attain manifestly perfect buddhahood.
Without considering or making
dualistic assumptions about any of those meditative
stabilities, bodhisattvas are naturally absorbed in
meditation, and inseparable from them, without conceptual
imaginations. So it is that they train in the transcendent
perfections, causal and fruitional attributes, without
apprehending anything.

Owing to the utter purity of all things, they do not
apprehend anything at all; since nothing arises or ceases,
nothing is afflicted or purified. Through adherence to the
two extremes of eternalism and nihilism, ordinary people
imagine phenomena and attributes that are non-existent, and
become fixated on them. They will not attain emancipation
from cyclic existence, failing to understand that all things
are emptiness, and lacking stability in the transcendent
perfections.

Chapter 13

The Great Vehicle will not come to rest anywhere
because resting is non-apprehensible. No one will attain
emancipation by means of this vehicle because all attributes
and attainments associated with this vehicle are
non-existent and non-apprehensible, owing to their utter
purity. When bodhisattvas practice the transcendent
perfection of wisdom in that manner, owing to the fact that
all things are non-apprehensible, they will attain
emancipation by means of the Great Vehicle in the state of
omniscience. This Great Vehicle overpowers and attains
emancipation from cyclic existence which is merely imagined,
fabricated, and verbally constructed. The Great Vehicle
comprises all meditative experiences and causal and
fruitional attributes, and it is analogous to space, in that
therein motion, rest, direction, shape, color, time, flux,
arising, cessation, virtue, non-virtue, sense objects, and
so forth, are not discernible. The Great Vehicle
accommodates innumerable sentient beings, in the manner of
space.

Chapter 14

This Great Vehicle does not apprehend afflicted
mental states or their absence, nor does it apprehend
notions of permanence and impermanence, self and non-self,
and so forth. The term “bodhisattva” designates one who is
intent on enlightenment, on the basis of which the
indications and signs of the causal and fruitional
attributes are known without fixation, but the transcendent
perfection of wisdom is far removed from all phenomena,
afflicted mental states and opinions, and from the causal
and fruitional attributes and attainments.

Bodhisattvas do not investigate the notions that
these are imbued with happiness and suffering because all
things are inherently empty—non-arising, non-ceasing,
without duality, neither conjoined nor disjoined—and they
share a single defining characteristic in that they are all
immaterial, unrevealed, unimpeded, and without defining
characteristics.

Once bodhisattvas have developed, without
apprehending anything, the notion of sentient beings as
their father, mother, or child, with their minds set on
genuinely perfect enlightenment, they see that all notions
of self and the like are entirely non-existent and
non-apprehensible. Relatively speaking, there are
attainments and clear realizations, but, ultimately, there
are no attainment, no clear realization, no realized beings
and no ordinary beings. It is because all phenomena, causal
and fruitional attributes and attainments, are empty of
inherent existence that bodhisattvas will refine them.

II. UNDERSTANDING OF THE ASPECTS OF THE

PATH

The theoretical understanding of the aspects of the
bodhisattva path is the focus of the next section of the sūtra,
commencing with chapter 15 and continuing through the first part
of chapter 18. Here, Śakra and various divine princes in his
entourage participate in the dialogue—both telepathically and
verbally—alongside Lord Buddha, Subhūti and Śāradvatiputra.

Chapter 15

Bodhisattvas who have cultivated omniscience should
be attentive, without apprehending anything, to the notions
that all things are impermanent, imbued with suffering,
calm, void, and so forth. They should be attentive, without
apprehending anything, to the origination of suffering and
to the cessation of suffering. They should cultivate the
causal and fruitional attributes and practice the
transcendent perfections, without apprehending anything.
They discern that the concepts of “I” and ”mine” and even
thoughts of dedication are utterly non-existent and
non-apprehensible in the enlightened mind. This is the
transcendent perfection of wisdom, which is non-referential
in all respects. Bodhisattvas should not dwell on anything
or on any notion that they should perfect the transcendent
perfections and establish countless beings in genuinely
perfect enlightenment.

Just as when, in a dream, a buddha is seen teaching,
nothing at all is said or heard by anyone, so all things are
like dreams—the enlightenment of the buddhas is
inexpressible. No one who seeks to actualize the fruits of
attainment can do so without accepting that phenomena are
non-arising.

Chapter 16

The sacred doctrine, those who teach it, and
sentient beings who receive it all resemble a magical
display, a dream, and so on. This transcendent perfection of
wisdom, which is so profound, so hard to discern, and so
hard to realize will be received by irreversible
bodhisattvas who do not construe the notion that
things are empty, signless, aspirationless, non-arising,
unceasing, void, and calm. There is no one to receive this
transcendent perfection of wisdom because nothing at all is
expressed and there are no beings who will receive it. The
three vehicles, the nature of all phenomena, and attributes
and attainments have been taught, but exclusively without
apprehending anything, owing to the aspects of emptiness.

When bodhisattvas have heard this transcendent
perfection of wisdom, there are malign forces which will
seek to harm them, but to no avail, because all things are
without inherent existence. Since they cultivate thoughts of
loving kindness, compassion, empathetic joy, and equanimity
toward all sentient beings, without apprehending anything,
they will not die in unfavorable circumstances because they
furnish all sentient beings with genuine happiness and gain
their respect. In dependence on such bodhisattvas the ten
virtuous actions, meditative experiences, causal and
fruitional attributes, and attainments become manifest.

Chapter 17

The transcendent perfection of wisdom sheds light
and dispels the blindness of afflicted mental states and all
false views owing to its utter purity. It secures happiness,
demonstrating the path to those who go astray. It is
omniscience, the mother of bodhisattvas, because it
generates all buddha attributes. Just as the blind cannot
get around without a guide, the five other transcendent
perfections have no scope to attain omniscience unguided by
the transcendent perfection of wisdom. Yet, this
transcendent perfection of wisdom is actualized owing to the
non-actualization of all things because they are
non-arising, non-apprehensible, and do not disintegrate.
Nothing at all will be attained because the transcendent
perfection of wisdom does not establish anything at all in
an apprehending manner, not even omniscience. Despite that,
bodhisattvas do not undervalue the transcendent perfection
of wisdom. Those who retain it will never be separated from
omniscience. Those who commit it to writing in the form of a
book and make offerings to it will accrue advantages in this
life and the next. They will always be protected, everyone
will rejoice in them, and they will be capable of warding
off all refutations.

Chapter 18a

Since bodhisattvas have come into this world, having
made offerings to innumerable buddhas, when they see or hear
the transcendent perfection of wisdom they will realize it
in a signless, non-dual, and non-focusing manner. All
phenomena, causal and fruitional attributes, and attainments
are neither fettered nor liberated, since their natural
expression remains unchanged. All things are pure owing to
the indivisible purity of sentient beings and afflicted
mental states. This purity is not subject to affliction due
to the natural luminosity of all phenomena, attributes, and
attainments. It is neither attained nor manifestly realized,
and it has not been actualized. Nor is this purity cognizant
of anything, due to the emptiness of inherent existence. The
transcendent perfection of wisdom neither helps nor hinders
omniscience and it does not appropriate anything at
all.

III. UNDERSTANDING OF

OMNISCIENCE

The theoretical understanding of omniscience is the
focus of the next section of the sūtra, commencing with the
second part of chapter 18 and continuing through chapter 19.

Chapter 18b

Skillful bodhisattvas, on account of emptiness, are
without dualistic perceptions and conceptual notions. If
they were to cognize their own
minds, causal and fruitional attributes, and attainments,
and dedicate these to genuinely perfect enlightenment in a
self-conscious manner, they
would be incapable of practicing the transcendent perfection
of wisdom without attachment. Rather, they delight others,
discerning the sameness of all things, inattentive to
conceptual notions, and forsaking all limits of attachment.
Since the transcendent perfection of wisdom is unfabricated
and unconditioned, there is no one at all who can attain
manifestly perfect buddhahood. When bodhisattvas know this,
they will abandon all the limits of attachment.

Chapter 19

The transcendent perfection of wisdom is an agent
that has no actions because it is non-apprehensible.
Bodhisattvas who are not disheartened and who do not turn
away from genuinely perfect enlightenment will achieve that
which is difficult because this cultivation of the
transcendent perfections is like cultivating space. In
space, no phenomena, attributes, or attainments are
discerned. Those bodhisattvas who would don protective
armor, seeking to liberate beings from cyclic existence, are
actually seeking to buttress the sky and they acquire great
perseverance. Whenever they practice without making
assumptions, they discern that phenomena are like a dream,
and so on.

This transcendent perfection of wisdom is absolutely
pure. Through it bodhisattvas attain manifestly perfect
buddhahood, and turn the wheel of the sacred doctrine, even
though nothing at all is set in motion or reversed because,
in emptiness, there is nothing apprehensible, nothing that
arises or ceases, nothing that is afflicted or purified, and
nothing that is to be retained or forsaken. All things are
invariably unactualized because emptiness, signlessness, and
aspirationlessness do not set in motion or reverse anything
at all.

IV. CLEAR REALIZATION OF ALL

PHENOMENA

After the three theoretical sections of the sūtra, the
next four concern their practical implementation through
training. Among them, the fourth section, entitled “Clear
Realization of all Phenomena,” commences from chapter 20 and
continues through the first part of chapter 25. It integrates
all the aforementioned categories of phenomena, meditative
experiences, and the causal and fruitional attributes from the
perspective of training.

Chapter 20

The transcendent perfection of wisdom is infinite,
void, beyond limitations, non-existent, inexpressible,
dreamlike, empty, without defining characteristics, and so
forth—all owing to its non-apprehension. For the sake of the
world, the buddhas have expressed it in conventional terms,
but that is not the case in ultimate reality. For instance,
the defining characteristics of the five aggregates are
respectively their materiality, emotional experience,
comprehensibility, conditioning, and particularizing
intrinsic awareness. The defining characteristic of the six
transcendent perfections are respectively renunciation,
non-involvement, imperturbability, uncrushability,
undistractedness, and non-fixation. The defining
characteristic of the meditative experiences is
non-disturbance, and so on. However, the tathāgatas attain
manifestly perfect buddhahood in the absence of all these
defining characteristics.

Chapter 21

This transcendent perfection of wisdom is
established by means of great deeds, unappraisable deeds,
innumerable deeds, and deeds that are equal to the
unequaled. Just as a king may delegate all his royal duties
to senior ministers, relinquishing responsibility so that he
has few concerns, in the same way all things are subsumed
within the transcendent perfection of wisdom, and
implemented by it. This is profound, hard to discern, and
hard to realize! Bodhisattvas who have come to accept that
phenomena are non-arising have this superior understanding.
Anyone who has committed this profound transcendent
perfection of wisdom to writing will swiftly attain
genuinely perfect buddhahood.

Just as shipwrecked people without a life raft will die without reaching
the ocean shore and those who have one will safely reach dry
land, bodhisattvas who do not commit it to writing will
regress, without reaching the maturity of the bodhisattvas.
However, if they relentlessly persevere until genuinely
perfect enlightenment is attained, and commit this profound
transcendent perfection of wisdom to writing and train
earnestly in it, they will not regress. Having brought
sentient beings to maturity, they will attain manifestly
perfect buddhahood.

Briefly stated, unskilled bodhisattvas think in a
dualistic manner, making assumptions about the six
transcendent perfections although there are no such
concepts. Skilled bodhisattvas who practice the six
transcendent perfections without resorting to notions of “I”
and “mine” do not make assumptions about the transcendent
perfections. Without regression, they will attain genuinely
perfect enlightenment.

Chapter 22

Those bodhisattvas who strive toward genuinely
perfect enlightenment are engaged in a difficult task,
inasmuch as all things are empty of their own defining
characteristics. Even so, having understood that all things
are like an illusion and dreamlike, they set out toward
genuinely perfect enlightenment for the benefit, well-being,
and happiness of all worlds as a sanctuary, a protector, a
refuge, an ally, an island, a torch-bearer, a lamp, a
helmsman, a guide, and a support. This cultivation of the
transcendent perfection of wisdom is the non-cultivation of
phenomena, attributes, and attainments.

Bodhisattvas of irreversible realization should
investigate everything without fixation. They will not be
swayed by the pointless words of others or captivated by
afflicted mental states. They will not be separated from the
other transcendent perfections and will not be afraid when
they hear this profound transcendent perfection of wisdom.
Their minds will not be averted from genuinely perfect
enlightenment. They will delight in hearing this profound
transcendent perfection of wisdom and retain it in the appropriate manner. When these
bodhisattvas are successful in their practice, their
realization will be irreversible.

Chapter 23

This profound transcendent perfection of wisdom is
hard to realize, for which reason the mind of the buddhas is
inclined toward carefree inaction and not toward teaching.
Manifestly perfect buddhahood has not been attained by
anyone, anywhere. This is the profundity of all things, in
which habitual ideas of duality do not at all exist. Just as
the real nature of the buddhas is unobstructed,
undifferentiated, non-particular, and without duality, so is
the real nature of all things.

Just as a wingless bird will be mortally injured on
its descent, it is inevitable that unskilled bodhisattvas
who lack the transcendent perfection of wisdom will regress.
On the other hand, skillful bodhisattvas whose minds are
imbued with great compassion, and who cultivate emptiness,
signlessness, and aspirationlessness, enter into the
maturity of the bodhisattvas, without conceptualizing or
apprehending anything, and attain manifestly perfect
buddhahood.

It may seem that genuinely perfect enlightenment is
easy to manifest because all things are empty of their own
essential nature. However, this is exactly why it is hard to bring forth
genuinely perfect enlightenment. Once bodhisattvas accept
that all things resemble space, they will attain manifestly
perfect buddhahood, but if it were easy for them to do so,
bodhisattvas who don the protective armor would not regress.

Chapter 24

Bodhisattvas who wish to attain genuinely perfect
enlightenment should cultivate equanimity with respect to
all sentient beings, addressing them with gentle words. They
should cultivate an attitude free from enmity, regarding all
sentient beings as their close relatives or peers. They
should abstain from non-virtuous actions and encourage
others to do so. They should engage in meditative
experiences, and rejoice in others who do so. They should
cultivate the causal and fruitional
attributes, and rejoice in others who do so—all without
apprehending anything.

Moreover, bodhisattvas should comprehend suffering,
abandon the origin of suffering, actualize the cessation of
suffering, and cultivate the path that leads to the
cessation of suffering, and they should rejoice in others
who do so. They should bring sentient beings to maturation,
refine the buddhafields, and
rejoice in others who do likewise.

Chapter 25a

Bodhisattvas should determine that
phenomena and cyclic existence are empty, but they should do
so with an unwavering mind. Just
as a heroic man can escort relatives safely home through a
terrifying wilderness by the power of discernment,
bodhisattvas who have achieved and maintain a state of mind
imbued with the four immeasurable aspirations and the six
transcendent perfections will continue to search for
omniscience, and even though they are established in
emptiness, signlessness, and aspirationlessness, they will
not be swayed into regression without perfecting the
attainment of omniscience.

Bodhisattvas analyze the causal and fruitional
attributes, resolving to attain manifestly perfect
buddhahood for the sake of sentient beings who mistakenly
continue to apprehend phenomena, but they will not actualize
the finality of existence, through which they would regress
to lesser attainments. Even though there are many
bodhisattvas engaged in the pursuit of enlightenment, few of
them have precisely investigated the six transcendent
perfections on the irreversible level and
avoided regression.

V. CULMINATING CLEAR REALIZATION

The fifth section of the sūtra, “Culminating Clear
Realization,” includes the four trainings on the path of
preparation (warmth, peak, acceptance and supremacy), as well as
the training on the paths of insight and cultivation, ending
with the adamantine meditative stability and the elimination of
mistaken notions. It extends from the second part of chapter 25
through to the end of chapter 27.

Chapter 25b

When bodhisattvas train in the real nature of all
things, they do train in the causal and fruitional
attributes, and they will swiftly attain the level of an
irreversible bodhisattva. Only bodhisattvas
who wish to liberate all sentient beings from cyclic
existence can undertake this training, and when they have
done so, they will never be disadvantaged or separated from
the sacred doctrine. They become absorbed in meditative
experiences, but on arising from these, they will not linger
in blissful states. Instead, they will refine all the
fruitional attributes, without regression.

Bodhisattvas who wish to become a protector and
refuge to all those sentient beings who are unprotected and
without a refuge, who wish to become an ally of those who
are without allies, who wish to become an eye to the blind,
who wish to become a lamp for
sentient beings who are immersed in the darkness of
fundamental ignorance, who wish to attain genuinely perfect
buddhahood, who wish to roar the lion’s roar of the
completely perfect buddhas, and so forth, should all train
in this profound transcendent perfection of wisdom, and
swiftly attain manifestly perfect buddhahood.

Chapter 26

Those bodhisattvas will never regress from
genuinely perfect enlightenment, but, seeing the sufferings
of cyclic existence, they will resolve to benefit the whole
world and alleviate its sufferings. Abandoning all thoughts,
concepts, and imaginations, in one sense they do not in the
slightest achieve anything difficult because they do not
apprehend anything that could be actualized.

However, the astonishing singular difficulty is not
that they do not regress to lower attainments, but that they
don the armor that resolves to establish innumerable
sentient beings in buddhahood, while those beings whom they
would guide are utterly non-apprehensible. Bodhisattvas who,
for the sake of sentient beings, think they should don the
armor of great compassion would as well think they should
seek to do battle with space. If, when this is explained
they are not discouraged, then they are practicing the
transcendent perfection of wisdom, and, free from doubt,
they will gradually come to rest on the irreversible levels,
and attain omniscience.

Chapter 27

Bodhisattvas who practice each one of the
transcendent perfections acquire each of the other
transcendent perfections through physical, verbal, and
mental acts of loving kindness, and through abstinence,
courage, persistence, lack of enmity, and an attitude that
regards gifts and recipients in a non-dualistic,
non-focusing, and illusion-like manner. They may enter into
and arise from their meditative experiences sequentially, or
they may enter into the meditative stability known as the
yawning lion, in which the formless absorptions and
meditative concentrations are reversed. Abiding in this
meditative stability, they attain the sameness of all
things.

VI. SERIAL CLEAR REALIZATION

The sixth section of the sūtra, “Serial Clear
Realization,” includes the serial trainings in the six
transcendent perfections, the serial trainings in the six
recollections, and the serial training in the realization that
phenomena are without essential nature.

This section is omitted from this version of the sūtra,
which continues instead with section seven, “Instantaneous Clear
Realization.”

VII. INSTANTANEOUS CLEAR

REALIZATION

This has four topics: maturation, non-maturation, lack
of defining characteristics, and non-duality.

Chapter 28a

Bodhisattvas practice the transcendent perfections
for the sake of all sentient beings, assuming the five
aggregates which are dreamlike, without essential nature,
and without defining characteristics. They perfect all
meditative experiences and all causal and fruitional
attributes, and then, participating in cyclic existence for
the sake of all sentient beings, they are untainted by the
defects of cyclic existence. Understanding that all things
are without defining characteristics, they go on to attain
omniscience. Owing to the emptiness of essential nature and
the emptiness of ultimate reality, they do not conceptualize
and they come to accept that phenomena are non-arising.
Having brought sentient beings to maturation, they will
attain manifestly perfect buddhahood by means of
instantaneous wisdom. Well trained in emptiness, they do not
apprehend anything at all apart from emptiness. All
apprehension of phenomena, causal and fruitional attributes,
and attainments constitutes the immaturity of the
bodhisattvas. The absence of all apprehension constitutes
the maturity of the bodhisattvas. The bodhisattvas who
practice the transcendent perfection of wisdom perceive that
all things are gathered within it, but do not apprehend
anything, owing to non-duality. All things are
undifferentiated, without defining characteristics, and
subject neither to arising nor cessation.

VIII. FRUITIONAL BUDDHA BODY OF

REALITY

The last section of the sūtra, concerning the
fruitional buddha body of reality, comprises the buddha body of
essentiality, the buddha body of gnosis and reality, the buddha
body of perfect resource, and the buddha body of emanation. It
extends from the second part of chapter 28 through to the end of
chapter 30.

Chapter 28b

Investigating conditioned phenomena through
emptiness, bodhisattvas teach ordinary people who grasp
dreams as reality that all phenomena are empty of
notions of “I” and “mine.” Since all phenomena
arise from dependent origination, and are grasped
erroneously through the maturation of past actions, what
other cause can there be for their perception of
non-entities as entities? Skillful bodhisattvas cause
sentient beings to engage successively with each of the six
transcendent perfections and then to turn away from states
of indulgence to enter into the expanse of final nirvāṇa, or
at least to become established in
the causal and fruitional attributes. Although all things
are dreamlike non-entities, abiding in the six transcendent
perfections, bodhisattvas attract sentient beings by their
practice of the six transcendent perfections.

Chapter 29

Bodhisattvas attract sentient beings with the
mundane and supramundane gifts of the sacred doctrine. The
former concerns mundane phenomena and meditative
experiences. The latter establishes sentient beings through
skill in means in the causal and fruitional attributes, and
attainments, so that they renounce afflicted mental states,
and all propensities for rebirth. Once bodhisattvas have
attained omniscience, they will be called buddhas.

When bodhisattvas practice the six transcendent
perfections, they attract sentient beings and establish them
on the bodhisattva levels, releasing them from erroneous
views. When the relative truth is taken as the standard,
they systematically present the various fruits, but not so
in ultimate truth because all things are without arising,
without cessation, without affliction and without
purification. This reality of emptiness is non-conceptual
and indescribable. Owing to emptiness, they do not become
fixated on anything at all, and they do not train in
anything except emptiness, signlessness and
aspirationlessness. In this way they undertake
training—realizing the four noble truths, comprehending the
twelve links of dependent origination, and refining the
causal and fruitional attributes.

Chapter 30

Bodhisattvas correctly perceive the real properties
of all phenomena: For example, physical forms resemble a
mass of insubstantial foam, feelings are like a fleeting
bubble of water, perceptions resemble a mirage, formative
predispositions resemble a hollow plantain tree, and
consciousness resembles an army conjured up by an
illusionist. The defining characteristic of suffering is
harm, the defining characteristic of the origin of suffering
is production, the defining characteristic of cessation is
quiescence, and the defining characteristic of the path is
emancipation.

Bodhisattvas do not apprehend anything outside the
expanse of reality; and yet, owing to their skill in means,
they continue to practice the transcendent perfections and
encourage others to do so. If all things were not empty of
inherent existence, the bodhisattvas would not demonstrate
to sentient beings that all things are empty of inherent
existence. The emptiness of inherent existence is the
natural expression of all things. Abiding therein, they
strive toward genuinely perfect enlightenment, training in
order to liberate sentient beings. Having perfected those
paths and brought sentient beings to maturity, they will
attain manifestly perfect buddhahood.

Chapter 31

At this point the text returns to the discussion
found in the aforementioned fourth section on the training
in the clear realization of all phenomena (see chapter 7).
Irreversible bodhisattvas have turned away
from all mundane phenomena and lesser attainments but not
from the causal and fruitional attributes. They do not cause
others to doubt the discipline of the sacred doctrine, nor
do they maintain a sense of supremacy. They will not be
disadvantaged and they will always practice the transcendent
perfections, cultivating them for the sake of sentient
beings and dedicating their merits without apprehending
anything. Their physical, verbal, and mental actions are
gentle, without hostility toward any sentient being, and
imbued with loving kindness. Entering into the maturity of
the bodhisattvas, they never cultivate thoughts of
miserliness, degenerate morality, indolence, distraction, or
delusion. If Māra seeks to deceive and dissuade them by
conjuring up negative images of bodhisattvas suffering in
the hells, or by denouncing the bodhisattva path as a poetic
fabrication, their minds will not be alienated and they will
not turn back from genuinely perfect enlightenment.

Having accepted that phenomena are non-arising,
they understand that all things are indeed equal to space
and empty of intrinsic defining characteristics, but
nonetheless they don the armor which is equal to space and
empty of intrinsic defining characteristics, and attain
manifestly perfect buddhahood in order to emancipate
sentient beings from cyclic existence. Irreversible
bodhisattvas would even relinquish their own
lives for the sake of acquiring the sacred doctrine, but
they would not relinquish the doctrine that all phenomena
are empty.

Chapter 32

The penultimate chapter comes back to the final
section on the fruitional attributes and buddha bodies.
Among the transcendent perfections and the causal and
fruitional attributes, there is nothing at all in which
bodhisattvas should not train because without training, they
cannot attain omniscience. If sentient beings already knew
that all things are empty of inherent existence,
bodhisattvas would not undertake training and attain
omniscience. It is because they do not know that
bodhisattvas do indeed undertake training and attain
manifestly perfect buddhahood. Thinking that, fixation
besides, there is nothing at all which can be apprehended,
they see sentient beings grasping that which does not exist,
and, through skill in means, release them, encouraging them
to practice the transcendent perfections and abide in the
fruits of attainment.

After perfecting the six transcendent perfections,
along with the causal and fruitional attributes,
bodhisattvas will themselves attain manifestly perfect
buddhahood by means of wisdom that is instantaneously
endowed with adamantine meditative stability. They purify
the negativity of body, speech, and mind. Seized by great
compassion, they may even take birth in lower realms for the
sake of sentient beings, but remain untainted by any
defects. Without apprehending anything at all, they abide in
the emptiness of non-apprehension and attain manifestly
perfect buddhahood. This is the second promulgation of the
doctrinal wheel by the buddhas in the world, which was
comprehended by innumerable sentient beings.

Chapter 33

The conclusion of the whole sūtra
comes in the form of a dialogue between Lord Buddha and
Ānanda, the compiler of the sūtras. The corresponding
passages are found in the third section of the recast
Sanskrit manuscript. Those who dismiss or spurn this
transcendent perfection of wisdom on the grounds that it is
not the Vinaya, but unorthodox and non-canonical, will
endure the great sufferings of the hells and other inferior
realms. By contrast, the merits of those who retain this
transcendent perfection of wisdom, commit it to writing, and
communicate it to others are extolled above all else. As
long as this transcendent perfection of wisdom is active in
the world, so long will the buddhas reside in the world, and
so long will sentient beings behold the buddhas, listen to
this transcendent perfection of wisdom, and commit it to
writing.

Notes on this publication

Although 84000’s general preference is to avoid the use of square brackets to indicate words or phrases added
in the translation as an aid to understanding and readability, an exception
has been made in the case of this text. The most frequent reason for their
use here is to provide, in passages dealing with a series of previously
enumerated elements under discussion, a reference to what those elements are
that is missing in the taut phrasing of the Tibetan (and, we may assume, the
original Sanskrit). Although these added phrases are arguably included in
the text’s meaning, if not its actual words, they have been left in square brackets to avoid confusing readers who
might wish to read the translation along with the
original, as well as to facilitate close comparison of the different Transcendent Perfection of Wisdom sūtras.

References to the parallel passages in the recast Sanskrit
manuscript, mentioned above, have been left embedded throughout the
underlying database file of this translation, e.g. [cf. Dutt: 142] or [cf.
Kimura II-III: 18], but have been rendered invisible in this display. The
database file is available on request to scholars and researchers.

The Translation

The Noble Mahāyāna Sūtra

The Transcendent Perfection of Wisdom in Ten

Thousand Lines

Chapter 1

The Context

Homage to all the buddhas and
bodhisattvas!

Thus have I heard on a certain occasion. The Blessed One was residing at Vulture Peak near Rājagṛha with a large monastic
gathering comprising many thousands of fully ordained monks. All of them
were arhats who had attained the cessation of contaminants and were without
afflicted mental states, fully controlled, their minds thoroughly liberated,
their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks
accomplished, their work completed, their burdens relinquished, their own
objectives already fulfilled, the fetters binding them to the rebirth
process completely severed, their minds thoroughly liberated through their
genuine understanding, having perfected the highest of all mental faculties,
with the exception of one person—the venerable Ānanda, a disciple who had
merely entered the stream. Also present were some five hundred fully
ordained nuns, laymen, and laywomen, all of whom had seen the truth.

There, too, were many thousands of great bodhisattva beings, all of
whom had mastered the dhāraṇīs and attained the meditative stabilities, and were abiding in
emptiness, their perceptual range being one of signlessness, their
aspirations free from discrimination, their attainments the acceptance of
sameness and inspired eloquence that was unimpeded. Indeed they all had the
five extrasensory powers and captivating speech. Their
ethical conduct was without artificiality and they had no thoughts of
ulterior profit, acquisition, or fame.

They could teach the sacred doctrine, free from worldliness. They
had perfected their acceptance of the profound nature of phenomena; they had
acquired assurance and completely gone beyond demonic activities. Liberated
from all obscurations associated with past actions, they had accumulated
merits by teaching the sacred doctrine, extensively accumulating their
aspirations over countless eons. Their speech was honest with a smiling
demeanor, their countenances without frowns of anger. They possessed the
assurance that overwhelms endless assemblies. They were skilled in their
emancipation from cyclic existence, as they had demonstrated for many tens
of millions of eons.

They regarded phenomena as a magical display, a mirage, a dream,
the moon reflected in water, an optical aberration, empty space, an echo, a
castle in the sky, or a phantom, and they were endowed with immeasurable
assurance. They were skilled in comprehending the mental attitudes and
interests of all sentient beings, and the knowledge that engages in
subtlety. Toward all sentient beings their attitude was without any animosity
and imbued with great tolerance. They were skilled in definitively
introducing them to the nature of reality. They held them in their
aspirations for infinite buddhafields. At all times they uninterruptedly
actualized the meditative stability that recollects the buddhas of countless
world systems. They were well-versed in questioning the innumerable buddhas,
and skillful in the abandoning of afflicted mental states motivated by
diverse mistaken views. They were all bodhisattvas who knew how to actualize
one hundred thousand emanational displays by means of their meditative
stability.

Among them were the following: the
great being Bhadrapāla, along with Ratnākara, Sārthavāha, Naradatta,
Grahadatta, Varuṇadatta,
Indradatta, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin,
Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura,
Sūryagarbha, Candragarbha, Anupamacintin, Avalokiteśvara, Mañjuśrī,
Ratnamudrāhasta, the bodhisattva Nityotkṣiptahasta and the great
bodhisattva being Maitreya, heading many thousands of accompanying
bodhisattvas, all of whom were youthful in appearance.

At that time, the Blessed One outshone Śakra, Brahmā, and all the
worldly protectors. Then, in the presence of these four assemblies, he
demonstrated multiple miraculous forms, vivid, brilliant and distinct, which
were emanated through his magical abilities. Also, from all the pores of his
body, an effulgence of light rays shone forth—many hundreds of billion
trillions in number.

Thereupon, the venerable Śāradvatīputra, who was present within
the assembly, observed those miraculous forms emanated through the
miraculous abilities of the Tathāgata. He was delighted. He rejoiced. His
extreme joy gave rise to such delight and contentment that, rising from his
seat, with his upper robe over one shoulder, he rested his right knee on the
ground and placed his hands together in the gesture of homage, facing in the
direction of Blessed One, while asking the Blessed One as follows: “If I
might be permitted to request the Reverend Lord to pronounce on them, may I
put certain questions to the Reverend Lord?”

The Blessed One then replied to the venerable Śāradvatīputra,
“Śāradvatīputra, since you always have had opportunities to question the
Tathāgata, you may ask whatever you wish, and you should be satisfied with
the answers to your questions.”

The venerable Śāradvatīputra then asked the Blessed One, “Reverend
Lord, with regard to that which is called the transcendent perfection of
wisdom, Reverend Lord, what exactly is the transcendent
perfection of wisdom of the bodhisattvas? By perfecting what sacred doctrine
do bodhisattvas perfect the transcendent perfection of wisdom and swiftly
attain manifestly perfect buddhahood in unsurpassed, genuinely perfect
enlightenment?”

Thereupon, the Blessed One inspired the venerable Śāradvatīputra
with the words, “Excellent, Śāradvatīputra! Excellent! Excellent! Through
the blessings of the Tathāgata you have made a splendid request. You have
had an excellent idea! To that end, you should listen carefully, keep my
words in mind, and I shall teach the transcendent perfection of wisdom.”

“Reverend Lord, so be it!” he replied.

So it was that the venerable Śāradvatīputra listened to the
Blessed One, and the Lord replied, “Śāradvatīputra, that which is called
the transcendent perfection of wisdom is the absence of fixation with
respect to all things. Śāradvatīputra, bodhisattvas who are without
fixation perfect the transcendent perfection of wisdom, and will indeed
swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely
perfect enlightenment.”

Then he asked, “Reverend Lord, what are all those things on which
great bodhisattva beings should not be fixated?”

The Blessed One replied, “Śāradvatīputra, the expression ‘all
things’ denotes the following: the five psycho-physical aggregates, the
twelve sense fields, the eighteen sensory elements, the four noble truths,
the twelve links of dependent origination, the four applications of
mindfulness, the four correct exertions, the four supports for miraculous
ability, the five faculties, the five powers, the seven branches of
enlightenment, the noble eightfold path, the emptiness that is a gateway to
liberation, the signlessness that is a gateway to liberation, the
aspirationlessness that is a gateway to liberation, the four meditative
concentrations, the four immeasurable aspirations, the four formless
meditative absorptions, the eight aspects of liberation, the nine serial
steps of meditative absorption, the nine contemplations of impurity, the ten
recollections, the six aspects of perception, the knowledge of phenomena, the
subsequent knowledge, the knowledge of other
minds, the knowledge of relative appearances, the knowledge of
suffering, the knowledge of the origin of suffering, the knowledge of the
cessation of suffering, the knowledge of the path, the knowledge of the
extinction of contaminants, the knowledge that contaminants will not be
regenerated, the knowledge that is definitive, and similarly, the
meditative stability endowed with ideation and scrutiny,
the meditative stability free from ideation and merely endowed with
scrutiny, the meditative stability free from both ideation
and scrutiny, the faculties that will enable knowledge of all
that is unknown, the faculties that acquire the knowledge of all things, the
faculties endowed with the knowledge of all things, the eight sense fields
of mastery, the ten sense fields of total consummation, the eighteen aspects
of emptiness, the ten powers of the tathāgatas, the four assurances, the
four kinds of exact knowledge, great loving kindness, great compassion, the
eighteen distinct qualities of the buddhas, and likewise, the understanding
of all phenomena, the understanding of the aspects of the path, the
understanding of omniscience, the six transcendent perfections, the five
extrasensory powers,
the five eyes, the thirty-two major marks of a superior man, and the eighty
excellent minor marks. All these are the things on which great bodhisattva beings should
not be fixated. One who is without fixation perfects the transcendent
perfection of wisdom and will also swiftly attain manifestly perfect
buddhahood in unsurpassed and genuinely perfect enlightenment.”

Then the venerable Śāradvatīputra asked the Blessed One, “Reverend
Lord, what are the ‘five psycho-physical aggregates’ and likewise [those
other phenomena], up to and including the ‘twelve links of dependent
origination’? What are the ‘four applications of mindfulness’, and likewise
[those other causal attributes] up to and including the ‘noble eightfold
path’? What is the ‘emptiness that is a gateway to liberation,’ and likewise
[those other attainments], up to and including ‘omniscience’? What are the
‘six transcendent perfections,’ and likewise [those other fruitional
attributes], up to and including the ‘eighty minor marks’?”

Thereupon, the Blessed One addressed the venerable Śāradvatīputra
as follows: “Śāradvatīputra, the ‘five psycho-physical aggregates’ comprise
⁽¹⁾ physical forms, ⁽²⁾ feelings, ⁽³⁾ perceptions, ⁽⁴⁾ formative
predispositions, and ⁽⁵⁾ consciousness.

“If you ask what are the ‘twelve sense fields,’ they comprise six
that are inner and six that are outer. These are called the twelve sense
fields. Among them, if you ask what are the ‘six inner sense fields,’ they
comprise ⁽¹⁾ the sense field of the eyes, ⁽²⁾ the sense field of the ears,
⁽³⁾ the sense field of the nose, ⁽⁴⁾ the sense field of the tongue, ⁽⁵⁾ the
sense field of the body, and ⁽⁶⁾ the sense field of the mental faculty.
These are called the six inner sense fields.

“Then, if you ask what are the ‘six outer sense fields,’ they
comprise ⁽⁷⁾ the sense field of sights, ⁽⁸⁾ the sense field of sounds, ⁽⁹⁾
the sense field of odors, ⁽¹⁰⁾ the sense field of tastes, ⁽¹¹⁾ the sense
field of tangibles, and ⁽¹²⁾ the sense field of mental phenomena. These are
called the six outer sense fields.

“If you ask what are the ‘eighteen sensory elements,’ they comprise
⁽¹⁾ the sensory element of the eyes, ⁽²⁾ the sensory element of sights, and
⁽³⁾ the sensory element of visual consciousness; ⁽⁴⁾ the sensory element of
the ears, ⁽⁵⁾ the sensory element of sounds, and ⁽⁶⁾ the sensory element of
auditory consciousness; ⁽⁷⁾ the sensory element of the nose, ⁽⁸⁾ the sensory
element of odors, and ⁽⁹⁾ the sensory element of olfactory consciousness;
⁽¹⁰⁾ the sensory element of the tongue, ⁽¹¹⁾ the sensory element of tastes,
and ⁽¹²⁾ the sensory element of gustatory consciousness; ⁽¹³⁾ the sensory
element of the body, ⁽¹⁴⁾ the sensory element of tangibles, and ⁽¹⁵⁾ the
sensory element of tactile consciousness; and ⁽¹⁶⁾ the sensory element of
the mental faculty, ⁽¹⁷⁾ the sensory element of mental phenomena, and ⁽¹⁸⁾
the sensory element of mental consciousness. These are called the eighteen
sensory elements.

“If you ask what are the ‘four noble truths,’ they comprise ⁽¹⁾ the
noble truth of suffering, ⁽²⁾ the noble truth of the origin of suffering,
⁽³⁾ the noble truth of the cessation of suffering, and ⁽⁴⁾ the noble truth
of the path. These are called the four noble truths.

“If you ask what are the ‘twelve links of dependent origination,’
they comprise ⁽¹⁾ fundamental ignorance, contingent on which ⁽²⁾ formative
predispositions arise; ⁽³⁾ consciousness, which arises contingent on
formative predispositions; ⁽⁴⁾ name and form, which arise contingent on
consciousness; ⁽⁵⁾ the six sense fields, which arise contingent on name and
form; ⁽⁶⁾ sensory contact, which arises contingent on the six sense fields;
⁽⁷⁾ sensation, which arises contingent on sensory contact; ⁽⁸⁾ craving, which arises
contingent on sensation; ⁽⁹⁾ grasping, which arises contingent
on craving; ⁽¹⁰⁾ the rebirth process, which arises contingent on grasping;
⁽¹¹⁾ actual birth, which arises contingent on the rebirth process; and ⁽¹²⁾
aging and death, along with sorrow, lamentation, suffering, mental
discomfort, and agitation, which all arise contingent on actual birth. It is
in this way that these great corporeal aggregates, exclusively endowed with
suffering, arise.

“Conversely, through the cessation of fundamental ignorance,
formative predispositions cease. Through the cessation of formative
predispositions, consciousness ceases. Through the cessation of
consciousness, name and form cease. Through the cessation of name and form,
the six sense fields cease. Through the cessation of the six sense fields,
sensory contact ceases. Through the cessation of sensory contact, sensation
ceases. Through the cessation of sensation, craving ceases. Through the
cessation of craving, grasping ceases. Through the cessation of
grasping, the rebirth process ceases. Through the cessation
of the rebirth process, actual birth ceases. Through the cessation of actual
birth, aging and death cease; and through the cessation of aging and death,
sorrow, lamentation, suffering, mental discomfort, and agitation all cease.
It is in this way that these corporeal aggregates, exclusively endowed with
suffering, cease.

“These two processes are respectively said to follow and reverse
the sequence in which the twelve links of dependent origination arise.

“If you ask what are the ‘four applications of mindfulness,’ they
comprise ⁽¹⁾ the application of mindfulness which, with regard to the
physical body, observes the physical body; ⁽²⁾ the application of
mindfulness which, with regard to feelings, observes feelings; ⁽³⁾ the
application of mindfulness which, with regard to the mind, observes the
mind; and ⁽⁴⁾ the application of mindfulness which, with regard to
phenomena, observes phenomena. These are called the four applications of
mindfulness.

“If you ask what are the ‘four correct exertions,’ ⁽¹⁾ great
bodhisattva beings resolve, struggle, strive, persevere with tenacity, and
rightly aspire that negative and non-virtuous attributes which have not yet
arisen might not be developed; ⁽²⁾ they resolve, struggle, strive, persevere
with tenacity, and rightly aspire that negative and non-virtuous attributes
which have previously arisen might be renounced; ⁽³⁾ they resolve, struggle,
strive, persevere with tenacity, and rightly aspire that virtuous attributes
which have not yet arisen might be developed; and ⁽⁴⁾ they resolve,
struggle, strive, persevere with tenacity, and rightly aspire that virtuous
attributes which have previously arisen might remain, be unforgotten,
flourish, and reach complete perfection in the future, through cultivation.
These are called the four correct exertions.

“If you ask what are the ‘four supports for miraculous abilities,’
they comprise ⁽¹⁾ the support for miraculous ability combining the
meditative stability of resolution with the formative force of exertion, ⁽²⁾
the support for miraculous ability combining the meditative stability of
perseverance with the formative force of exertion, ⁽³⁾ the support for
miraculous ability combining the meditative stability of mind with the
formative force of exertion, and ⁽⁴⁾ the support for miraculous ability
combining the meditative stability of scrutiny with the formative force of
exertion. These are called the four supports for miraculous ability.

“If you ask what are the ‘five faculties,’ they comprise ⁽¹⁾ the
faculty of faith, ⁽²⁾ the faculty of perseverance, ⁽³⁾ the faculty of
recollection, ⁽⁴⁾ the faculty of meditative stability, and ⁽⁵⁾ the faculty
of wisdom. These are called the five faculties.

“If you ask what are the ‘five powers,’ they similarly comprise ⁽¹⁾
the power of faith, ⁽²⁾ the power of perseverance, ⁽³⁾ the power of
recollection, ⁽⁴⁾ the power of meditative stability, and ⁽⁵⁾ the power of
wisdom. These are called the five powers.

“If you ask what are the ‘seven branches of enlightenment,’ they
comprise ⁽¹⁾ the branch of enlightenment that entails correct
recollection, ⁽²⁾ the branch of enlightenment that entails
correct doctrinal analysis, ⁽³⁾ the branch of enlightenment
that entails correct perseverance, ⁽⁴⁾ the branch of
enlightenment that entails correct delight, ⁽⁵⁾ the branch of
enlightenment that entails correct mental and physical
refinement, ⁽⁶⁾ the branch of enlightenment that entails
correct meditative stability, and ⁽⁷⁾ the branch of
enlightenment that entails correct equanimity. These are called
the seven branches of enlightenment.

“If you ask what is the ‘noble eightfold path,’ it comprises ⁽¹⁾
correct view, ⁽²⁾ correct ideation, ⁽³⁾ correct speech, ⁽⁴⁾ correct action,
⁽⁵⁾
correct livelihood, ⁽⁶⁾ correct effort, ⁽⁷⁾ correct recollection, and ⁽⁸⁾
correct meditative stability. These are the branches of the noble eightfold
path.

“If you ask what is ‘emptiness as a gateway to liberation,’ the
state of mind which discerns that all things are empty of their own defining
characteristics is emptiness as a gateway to liberation. This is called
emptiness as a gateway to liberation.

“If you ask what is ‘signlessness as a gateway to liberation,’ the
state of mind which discerns in all respects that all things are signless in
terms of their own defining characteristics is signlessness as a gateway to
liberation. This is called signlessness as a gateway to liberation.

“If you ask what is ‘aspirationlessness as a gateway to
liberation,’ the state of mind in which all things are not formed, and there
is nothing to be formed, is aspirationlessness as a gateway to liberation.
This is called aspirationlessness as a gateway to liberation.

“If you ask what are the ‘four meditative concentrations,’ they are
as follows: ⁽¹⁾ Bodhisattvas achieve and maintain the first meditative
concentration where there is freedom from desires, and freedom from negative
and non-virtuous attributes, while ideation and scrutiny are present,
alongside the joy and bliss that arise from freedom. ⁽²⁾ They achieve and
maintain the second meditative concentration where there is an intense inner
clarity, free from both ideation and scrutiny, the absence of ideation and
scrutiny being due to one-pointed mental focus, while the joy and bliss that
arise from meditative stability are present. ⁽³⁾ They achieve and maintain
the third meditative concentration where joy is absent, abiding in
equanimity due to the absence of attachment to joy, while both mindfulness
and alertness are present and bliss is experienced by the body. This is what
sublime beings describe as ‘mindful, blissful, abiding in bliss, and
equanimous.’ ⁽⁴⁾ They achieve and maintain the fourth meditative
concentration where even that sense of bliss is abandoned and former states
of suffering have also been eliminated. Here, neither suffering nor bliss is
present because blissful and unhappy states of mind have both subsided, while
equanimity and mindfulness are utterly pure. These are called the four
meditative concentrations.

“If you ask what are the ‘four immeasurable aspirations,’ they
comprise ⁽¹⁾ loving kindness, ⁽²⁾ compassion, ⁽³⁾ empathetic joy, and ⁽⁴⁾
equanimity. These are called the four immeasurable aspirations.

“If you ask what are the ‘four formless meditative absorptions,’
they comprise ⁽¹⁾ the meditative absorption of the sense field of infinite
space, ⁽²⁾ the meditative absorption of the sense field of infinite
consciousness, ⁽³⁾ the meditative absorption of the sense field of
nothing-at-all, and ⁽⁴⁾ the meditative absorption of neither perception nor
non-perception. These are called the four formless meditative
absorptions.

“If you ask what constitute the ‘eight aspects of liberation,’ they
are as follows: ⁽¹⁾ The first aspect of liberation ensues when corporeal
beings observe physical forms [in order to compose the mind]. ⁽²⁾ The second
aspect of liberation ensues when formless beings endowed with internal
perception observe external physical forms. ⁽³⁾ The third aspect of
liberation ensues when beings are inclined toward pleasant states. ⁽⁴⁾ The
fourth aspect of liberation ensues when the perceptions of physical forms
have been completely transcended in all respects, when the perceptions of
obstructed phenomena have subsided, and the mind does not engage with
diverse perceptions, so that one achieves and abides in the sense field of
infinite space, thinking, ‘Space is infinite.’ ⁽⁵⁾ The fifth aspect of
liberation ensues when the sense field of infinite space has been completely
transcended in all respects, and when one achieves and abides in the
sense field of infinite consciousness, thinking, ‘Consciousness is
infinite.’ ⁽⁶⁾ The sixth aspect of liberation ensues when the
sense field of infinite consciousness has been completely transcended in all
respects, and one achieves and abides in the sense field of nothing-at-all,
thinking, ‘There is nothing at all.’ ⁽⁷⁾ The seventh aspect of liberation
ensues when the sense field of nothing-at-all has been completely
transcended in all respects, and one achieves and abides in the sense field
of neither perception nor non-perception. ⁽⁸⁾ The eighth aspect of
liberation ensues when the sense field of neither perception nor
non-perception has been completely transcended in all respects, and one
achieves and abides in the cessation of all perceptions and feelings. These
are called the eight aspects of liberation.

“If you ask what are the ‘nine serial steps of meditative
absorption,’ they are as follows: ⁽¹⁾ The first meditative absorption ensues
when one achieves and maintains the first meditative concentration, that is
to say, when there is freedom from desires, and freedom from negative and
non-virtuous attributes, while ideation and scrutiny are present, alongside
the joy and bliss that arise from freedom. ⁽²⁾ The second meditative
absorption ensues when one achieves and maintains the second meditative
concentration, that is to say, when there is an intense inner clarity, free
from both ideation and scrutiny, the absence of ideation and scrutiny being
due to one-pointed mental focus, while the joy and bliss that arise from
meditative stability are present. ⁽³⁾ The third meditative absorption ensues
when one achieves and maintains the third meditative concentration, that is
to say, when one abides in equanimity due to the absence of attachment to
joy, while both mindfulness and alertness are present, and bliss is still
experienced by the body. This is what sublime beings describe as ‘mindful,
blissful, abiding in bliss, and equanimous.’ ⁽⁴⁾ The fourth meditative
absorption ensues when one achieves and maintains the fourth meditative
concentration, that is to say, when even that sense of bliss is abandoned
and former states of suffering have also been eliminated. Here, neither
suffering nor bliss is present because blissful and unhappy states of mind
have both subsided, while equanimity and mindfulness are utterly pure. ⁽⁵⁾
The fifth meditative absorption ensues when the perceptions of physical
forms have been completely transcended in all respects, when the perceptions
of obstructed, material phenomena have subsided, and the mind does not
engage with diverse perceptions, so that one achieves and abides in the
sense field of infinite space, thinking, ‘Space is infinite.’ ⁽⁶⁾ The sixth
meditative absorption ensues when the sense field of infinite space has been
completely transcended in all respects, and when one achieves and abides in
the sense field of infinite consciousness, thinking, ‘Consciousness is
infinite.’ ⁽⁷⁾ The seventh meditative absorption ensues when the sense field
of infinite consciousness has been completely transcended in all respects,
and one achieves and abides in the sense field of nothing-at-all, thinking,
‘There is nothing at all.’ ⁽⁸⁾ The eighth meditative absorption
ensues when the sense field of nothing-at-all has been completely
transcended in all respects, and one achieves and abides in the sense field
of neither perception nor non-perception. ⁽⁹⁾ The ninth meditative
absorption ensues when the sense field of neither perception nor
non-perception has been completely transcended in all respects, and one
achieves and abides in the cessation of all perceptions and feelings. These
are called the nine serial steps of meditative absorption.

“If you ask what are the ‘nine contemplations of impurity,’ they
are as follows: ⁽¹⁾ contemplation of a bloated corpse, ⁽²⁾ contemplation of
a worm-infested corpse, ⁽³⁾ contemplation of a bloody corpse, ⁽⁴⁾
contemplation of a putrefied corpse, ⁽⁵⁾ contemplation of a blue-black
corpse, ⁽⁶⁾ contemplation of a devoured corpse, ⁽⁷⁾ contemplation of a
dismembered corpse, ⁽⁸⁾ contemplation of a skeleton, and ⁽⁹⁾ contemplation
of an immolated corpse. These are called the nine contemplations of
impurity.

“If you ask what are the ‘ten recollections,’ they are as follows:
⁽¹⁾ recollection of the Buddha, ⁽²⁾ recollection of the Dharma, ⁽³⁾
recollection of the Saṅgha, ⁽⁴⁾ recollection of ethical discipline, ⁽⁵⁾
recollection of renunciation, ⁽⁶⁾ recollection of the god realms, ⁽⁷⁾
recollection of quiescence, ⁽⁸⁾ recollection of respiration, ⁽⁹⁾
recollection of physicality, and ⁽¹⁰⁾ recollection of death. These are
called the ten recollections.

“If you ask what are the ‘six aspects of perception,’ they are as
follows: ⁽¹⁾ perception of impermanence, ⁽²⁾ perception of suffering, ⁽³⁾
perception of non-self, ⁽⁴⁾ perception of unattractiveness, ⁽⁵⁾ perception
of death, and ⁽⁶⁾ perception of disinterest in all mundane things. These are
called the six aspects of perception.

“If you ask what is the ‘knowledge of phenomena,’ it is the limited
understanding that the five psycho-physical aggregates are to be purified.
This is called knowledge of phenomena.

“If you ask what is ‘subsequent knowledge,’ it is the
understanding that the eye is impermanent, and, likewise, it is the
understanding that the ears, nose, tongue, body, mental faculty, sights,
sounds, odors, tastes, tangibles, and mental phenomena are all impermanent.
This is
called subsequent knowledge.

“If you ask what is the ‘knowledge of other minds,’ it
is the absence of doubt with regard to phenomena associated with the minds
and mental states of other sentient beings and other individuals. This is
called knowledge of other minds.

“If you ask what is the ‘knowledge of relative appearances,’ it is
the understanding of the aspects of the path. This is called the knowledge
of relative appearances.

“If you ask what is the ‘knowledge of suffering,’ it is the
understanding of how suffering arises and endures. That is called the
knowledge of suffering.

“If you ask what is the ‘knowledge of the origin of suffering,’ it
is the understanding that the origin of suffering is to be abandoned. This
is called knowledge of the origin of suffering.

“If you ask what is the ‘knowledge of the cessation of suffering,’
it is the understanding that suffering has ceased. This is called knowledge
of the cessation of suffering.

“If you ask what is the ‘knowledge of the path,’ it is the
understanding of the noble eightfold path. This is called knowledge of the
path leading to the cessation of suffering.

“If you ask what is the ‘knowledge of the extinction of
contaminants,’ it is the understanding that desire, hatred, and delusion
have ended. This is called the extinction of contaminants.

“If you ask what is the ‘knowledge that contaminants will not be
regenerated,’ it is the understanding that one will not subsequently be
reborn among the living beings of phenomenal existence. This is called the
knowledge that contaminants will not be regenerated.

“If you ask what is the ‘knowledge that is definitive,’ it is the
tathāgatas’ gnosis of omniscience. This is called the knowledge
that is definitive.

“If you ask what are the ‘faculties that will enable knowledge of
all that is unknown,’ they comprise the faculty of faith, the faculty of
perseverance, the faculty of recollection, the faculty of meditative
stability, and the faculty of wisdom, which individual trainees who have not
attained actual realization acquire. These are called the faculties that
will enable knowledge of all that is unknown.

“If you ask what are the ‘faculties that acquire the knowledge of
all things,’ they comprise the faculty of faith, the faculty of
perseverance, the faculty of recollection, the faculty of meditative
stability, and the faculty of wisdom, of which individual trainees who have
attained actual realization partake. These are called the faculties that
acquire the knowledge of all things.

“If you ask what are the ‘faculties endowed with the knowledge of
all things,’ they comprise the faculty of faith, the faculty of
perseverance, the faculty of recollection, the faculty of meditative
stability, and the faculty of wisdom, of which tathāgatas, arhats, genuinely
perfect buddhas partake. These are called the faculties endowed with the
knowledge of all things.

“If you ask what is the ‘meditative stability endowed with
ideation and scrutiny,’ it denotes the first meditative
concentration which is achieved and maintained when there is freedom from
desires, and freedom from negative and non-virtuous attributes, while joy
and bliss are present. This is called the meditative stability endowed
with ideation and scrutiny.

“If you ask what is the ‘meditative stability free from
ideation and merely endowed with scrutiny,’ it denotes the
interval between the first and second meditative concentrations. This is
called the meditative stability free from ideation and merely endowed
with scrutiny.

“If you ask what is the ‘meditative stability free from both
ideation and scrutiny,’ it denotes the meditative absorptions,
starting from the first meditative concentration and continuing as far as
the sense field of neither perception nor non-perception. This is called the
meditative stability free from both ideation and
scrutiny.

“If you ask what are the ‘eight sense fields of mastery,’ they are
as follows: ⁽¹⁾ The first sense field of mastery
refers to the [miraculous] perceptual transformation that ensues when one
who perceives inner forms regards lesser external forms, along with excellent colors and inferior colors,
understands these forms, having attained mastery over them, and sees them,
having attained mastery over them. ⁽²⁾ The second sense field of mastery
refers to the [miraculous] perceptual transformation that ensues when one
who perceives inner formlessness regards greater external forms, along with
excellent colors and inferior colors, understands these forms, having
attained mastery over them, and sees them, having attained mastery over
them. ⁽³⁾ The third sense field of mastery [refers to the miraculous
perceptual transformation that] ensues when one who perceives inner
formlessness regards blue external forms, blue colors, blue appearances, and
blue reflections, such as the blue [form], the blue color, the
blue appearance, and the blue reflection of the flax blossom or excellent
blue cloth from Vārāṇasī. In the same way, one who perceives inner
formlessness regards blue external forms, blue colors, blue appearances, and
blue reflections, [and understands these forms, having attained mastery over
them, and sees them, having attained mastery over them]. ⁽⁴⁾ The fourth sense field
of mastery [refers to the miraculous perceptual transformation that] ensues
when one who perceives inner formlessness regards yellow external forms,
yellow colors, yellow appearances, and yellow reflections, such as the
yellow [form], yellow color, yellow appearance, and yellow reflection of the
cassia flower or excellent yellow cloth from Vārāṇasī. In the same way, one
who perceives inner formlessness regards yellow external forms, yellow
colors, yellow appearances, and yellow reflections, [and understands these
forms, having attained mastery over them, and sees them, having attained
mastery over them]. ⁽⁵⁾ The fifth sense field of mastery [refers to the
miraculous perceptual transformation that] ensues when one who perceives
inner formlessness regards red external forms, red colors, red appearances,
and red reflections, such as the red [form], red color, red appearance, and
red reflection of the pentapetes flower or excellent red cloth from
Vārāṇasī. In the same way, one who perceives inner formlessness regards red
external forms, red colors, red appearances, and red reflections, [and
understands these forms, having attained mastery over them, and sees them,
having attained mastery over them]. ⁽⁶⁾ The sixth sense field of mastery
[refers to the miraculous perceptual transformation that] ensues when one
who perceives inner formlessness regards white external forms, white colors,
white appearances, and white reflections, such as the white [form], white
color, white appearance, and white reflection of the [morning] star Venus
[or excellent white cloth from Vārāṇasī]. In the same way, one who perceives
inner formlessness regards white external forms, white colors, white
appearances, and white reflections, [and understands these forms, having
attained mastery over them, and sees them, having attained mastery over
them]. ⁽⁷⁾ The seventh sense field of mastery ensues when the perceptions of
physical forms have been completely transcended in all respects, when the
perceptions of obstructed, material phenomena have subsided, and the mind
does not engage with diverse perceptions, so that one achieves and
abides in the sense field of infinite space, thinking,
‘Space is infinite.’ ⁽⁸⁾ The eighth sense field of mastery ensues when the
sense field of infinite space has been completely transcended in all
respects, and when one achieves and abides in the sense field of
infinite consciousness, thinking, ‘Consciousness is
infinite.’ These are
called the eight sense fields of mastery.

“If you ask what are the ‘ten sense fields of total consummation,’
they comprise ⁽¹⁾ the total consummation of the earth element, ⁽²⁾ the total
consummation of the water element, ⁽³⁾ the total consummation of the fire
element, ⁽⁴⁾ the total consummation of the wind element, ⁽⁵⁾ the total
consummation of the space element, ⁽⁶⁾ the total consummation of blueness,
⁽⁷⁾ the total consummation of yellowness, ⁽⁸⁾ the total consummation of
redness, ⁽⁹⁾ the total consummation of whiteness, and ⁽¹⁰⁾ the total
consummation of consciousness. These are called the ten sense fields of
total consummation. [Through these successive meditative stabilities] ⁽¹⁾
considering all elements to be present in the earth
element, all of them are transformed into a single element, which is
exclusively the earth element; ⁽²⁾ considering all elements to
be present in the water element, all of them are transformed into a single
element, which is exclusively the water element; ⁽³⁾
considering all elements to be present in the fire element,
all of them are transformed into a single element, which is exclusively the
fire element; ⁽⁴⁾ considering all elements to be present in the
wind element, all of them are transformed into a single element, which is
exclusively the wind element; ⁽⁵⁾ considering all elements to
be present in the space element, all of them are then transformed into a
single element, which is exclusively the space element; ⁽⁶⁾
considering all elements to be present in blueness, all of
them are transformed into blueness; ⁽⁷⁾ considering all
elements to be present in yellowness, all of them are transformed
exclusively into yellowness; ⁽⁸⁾ considering all elements to be
present in redness, all of them are transformed exclusively into redness;
⁽⁹⁾ considering all elements to be present in whiteness, all of
them are transformed exclusively into whiteness; and ⁽¹⁰⁾
considering all elements to be present in consciousness,
all of
them are transformed exclusively into consciousness. In this way, earth,
water, fire, wind, space, blueness, yellowness, redness, whiteness, and
consciousness are all transformed exclusively into a single element. These
are called the sense fields of total consummation. It is because they
intensify the production of their respective elements to the point of
consummation that they are called sense fields of total consummation, and
they are also known as sense fields of total consummation because each
element is respectively transformed into all the others.

“If you ask what are the ‘eighteen aspects of emptiness,’ they
comprise ⁽¹⁾ emptiness of internal phenomena, ⁽²⁾ emptiness of external
phenomena, ⁽³⁾ emptiness of both external and internal phenomena, ⁽⁴⁾
emptiness of emptiness, ⁽⁵⁾ emptiness of great extent, ⁽⁶⁾ emptiness of
ultimate reality, ⁽⁷⁾ emptiness of conditioned phenomena, ⁽⁸⁾ emptiness of
unconditioned phenomena, ⁽⁹⁾ emptiness of the unlimited, ⁽¹⁰⁾ emptiness of
that which has neither beginning nor end, ⁽¹¹⁾ emptiness of non-dispersal,
⁽¹²⁾ emptiness of inherent existence, ⁽¹³⁾ emptiness of intrinsic defining
characteristics, ⁽¹⁴⁾ emptiness of all things, ⁽¹⁵⁾ emptiness of
non-apprehension, ⁽¹⁶⁾ emptiness of non-entities, ⁽¹⁷⁾ emptiness of
essential nature, and ⁽¹⁸⁾ emptiness of the essential nature of
non-entities.

“If, among them, you ask what is the ‘emptiness of internal
phenomena,’ the term ‘internal phenomena’ comprises the eyes, ears, nose,
tongue, body, and mental faculty. Among them, the eyes are empty of the eyes
because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature.
Similarly, the ears, the nose, the tongue, the body, and the mental faculty
are, respectively, empty of [the ears, the nose, the tongue, the body, and]
the mental faculty, because they do not endure and they do not disintegrate.
If you ask why, it is because that is their very
nature. That is what is called the emptiness of internal phenomena.

“If you ask what is the ‘emptiness of external phenomena,’ the term
‘external phenomena’ comprises sights, sounds, odors, tastes, tangibles, and
mental phenomena. Among them, sights are empty of sights because they do not
endure and they do not disintegrate. If you ask why, it is because that is
their very nature. Similarly, sounds, odors, tangibles, and mental phenomena
are, respectively, empty of [sounds, odors, tangibles, and] mental
phenomena, because they do not endure and they do not disintegrate. If you
ask why, that is because it is their very nature. That is called the
emptiness of external phenomena.

“If you ask what is the ‘emptiness of both external and internal
phenomena,’ the term ‘external and internal phenomena’ comprises the six
inner sense fields and the six outer sense fields. Among them, internal
phenomena are empty of internal phenomena because they do not endure and
they do not disintegrate. If you ask why, it is because that is their very
nature. External phenomena are also empty of external phenomena because they
do not endure and they do not disintegrate. If you ask why, it is because it
is their very nature. That is called the emptiness of external and internal
phenomena.

“If you ask what is the ‘emptiness of emptiness,’ that emptiness
which is the emptiness of all phenomena is also empty of the emptiness of
all phenomena because it does not endure and does not disintegrate. If you
ask why, it is because it is its very nature. That is called the emptiness
of emptiness.

“If you ask what is the ‘emptiness of great extent,’ the eastern
direction is empty of the eastern direction because it does not endure and
does not disintegrate. If you ask why, it is because that is its very
nature. The southern, western, northern, and four intermediate
directions—all eight—are also similarly empty of themselves, and the zenith
is empty of the zenith, while the nadir is empty of the nadir, because they
do not endure and do not disintegrate. If you ask why, it is because it is
their very nature. That is called the emptiness of great extent.

“If you ask what is the ‘emptiness of ultimate reality,’ the term
‘ultimate reality’ denotes nirvāṇa in the context of the ‘emptiness of
ultimate reality.’ In this regard, nirvāṇa is empty of nirvāṇa because it
does not endure and does not disintegrate. If you ask why, it is because it
is its very nature. That is called the emptiness of ultimate reality.

“If you ask what is the ‘emptiness of conditioned phenomena,’ this
refers to the world system of desire, the world system of form, and the
world system of formlessness, among which the world system of desire is
empty of the world system of desire, and similarly, the world system of form
is empty of the world system of form, and the world system of formlessness
is empty of the world system of formlessness because they do not endure and
do not disintegrate. If you ask why, it is because it is their very nature.
That is called the emptiness of conditioned phenomena.

“If you ask what is the ‘emptiness of unconditioned phenomena,’ the
term ‘unconditioned phenomena’ denotes anything that does not arise, that
does not abide, that does not disintegrate, and that does not change into
something else. In this regard, unconditioned phenomena are empty of
unconditioned phenomena because they do not endure and do not disintegrate.
If you ask why, it is because it is their very nature. That is called the
emptiness of unconditioned phenomena.

“If you ask what is the ‘emptiness of the unlimited,’ the arising
of anything [which has no limits] is utterly non-apprehensible because it
does not endure and does not disintegrate. If you ask why, it is because it
is its very nature. That is called the emptiness of the unlimited.

“If you ask what is the ‘emptiness of that which has neither
beginning nor end,’ the coming to pass of anything [in cyclic existence that
has no beginning or end] is utterly non-apprehensible because it does not
endure and does not disintegrate. If you ask why, it is because it is its
very nature. That is called the emptiness of that which has neither
beginning nor end.

“If you ask what is the ‘emptiness of non-dispersal,’ this denotes
anything in which there is no dispersion. [Things are empty of
non-dispersal] because they do not endure and do not disintegrate. If you
ask why, it is because it is their very nature. That is called the emptiness
of non-dispersal.

“If you ask what is the ‘emptiness of inherent existence,’ this
denotes the true nature of all conditioned and unconditioned phenomena,
which is not created by the śrāvakas, not created by the pratyekabuddhas,
and not fashioned by the lord buddhas. [Inherent
existence is empty of inherent existence] because it does not endure and
does not disintegrate. If you ask why, it is because that is its very
nature. That is called the emptiness of inherent existence.

“If you ask what is the ‘emptiness of all intrinsic defining
characteristics,’ this denotes the intrinsic defining characteristic of
physical forms, which is the capacity to assume physical forms; the
intrinsic defining characteristic of feelings, which is emotional
experience; the intrinsic defining characteristic of perceptions, which is
comprehensibility; the intrinsic defining characteristic of formative
predispositions which is conditioning; and the intrinsic defining
characteristic of consciousness, which is cognizance. It applies to the
defining characteristics of conditioned phenomena [such as these], and
similarly extends as far as the defining characteristics of unconditioned
phenomena. All these intrinsic defining characteristics are empty of their
own intrinsic defining characteristics because they do not endure and do not
disintegrate. If you ask why, it is because it is their very nature. That is
called the emptiness of intrinsic defining characteristics.

“If you ask what is the ‘emptiness of all things,’ the term ‘all
things’ denotes the five psycho-physical aggregates, the twelve sense
fields, the eighteen sensory elements, corporeal phenomena, formless
phenomena, conditioned phenomena, and unconditioned phenomena. All such
things are empty of all things because they do not endure and do not
disintegrate. If you ask why, it is because it is their very nature. That is
called the emptiness of all things.

“If you ask what is the ‘emptiness of non-apprehension,’ it is that
which does not apprehend any phenomena at all. [Non-apprehension is empty of
non-apprehension] because it does not endure and does not disintegrate. If
you ask why, it is because that is its very nature. That is called the
emptiness of non-apprehension.

“If you ask what is the ‘emptiness of non-entities,’ it is the
non-apprehension of any entity, in anything whatsoever. This is called the
emptiness of non-entities.

“If you ask what is the ‘emptiness of essential nature,’ it is the
absence of any essential nature with respect to anything originating from
combinations [of causes and conditions]. That is
called the emptiness of essential nature.

“If you ask what is the ‘emptiness of the essential nature of
non-entities,’ it [too] is the absence of any essential nature in anything
originating from combinations [of causes and conditions]. That is called the emptiness of the essential
nature of non-entities.

“Moreover, Śāradvatīputra, entities are empty of entities. Non-entities
are empty of non-entities. Essential nature is empty of essential nature.
Extraneous entities are empty of extraneous entities.

“If you ask what are entities, the term ‘entities’ denotes the five
psycho-physical aggregates, which comprise physical forms, feelings,
perceptions, formative predispositions, and consciousness. In this regard,
entities are empty of entities.

“If you ask in what way non-entities are empty of non-entities, the
term ‘non-entities’ denotes unconditioned phenomena. In this regard
unconditioned phenomena are empty of unconditioned phenomena. Similarly,
non-entities are empty of non-entities.

“If you ask in what way the essential nature is empty of the
essential nature, the essential nature of all phenomena is not created by
being known, it is not created by being seen, and it is not created by
anything at all. In this way, the essential nature is said to be empty of
the essential nature.

“If you ask in what way extraneous entities are empty of extraneous
entities, whether the tathāgatas have appeared or whether the tathāgatas
have not appeared, the abiding nature of all things, the expanse of reality,
the maturity with respect to all things, the real nature, the
incontrovertible real nature, the inalienable real nature, and the finality
of existence—all of these continue to abide. Anything that is empty of
phenomena extraneous to these attributes may be called an extraneous entity
that is empty of extraneous entities.

“Śāradvatīputra! These are all attributes with respect to which a
great bodhisattva being should cultivate detachment. One who is without
fixation will reach the transcendent perfection of wisdom, and swiftly
attain manifestly perfect buddhahood in unsurpassed and genuinely perfect
enlightenment.”

This completes the first chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,”
entitled “The Context.”

Chapter 2

All Phenomena

Then, once again, the Blessed One addressed the venerable
Śāradvatīputra in the following words, “Śāradvatīputra, if you ask what
are the ‘ten powers of the tathāgatas,’ they are as follows: ⁽¹⁾
definitive knowledge that things which are possible are indeed
possible;
⁽²⁾ definitive knowledge that things which are impossible are indeed
impossible; ⁽³⁾ definitive knowledge, through possibilities and
causes, of the maturation of past, future, and present actions, and of
those who undertake such actions; ⁽⁴⁾ definitive knowledge
of multiple world systems and diverse dispositions; ⁽⁵⁾
definitive knowledge of the diversity of inclinations and the
multiplicity of inclinations that other sentient beings and other
individuals have; ⁽⁶⁾ definitive knowledge of whether the
acumen of other sentient beings and other individuals is supreme or
not; ⁽⁷⁾ definitive knowledge of the paths that lead
anywhere; ⁽⁸⁾ definitive knowledge of all the afflicted and
purified mental states and their emergence, with respect to the
faculties, powers, branches of enlightenment, aspects of liberation,
meditative concentrations, meditative stabilities, and formless
absorptions; ⁽⁹⁾ definitive knowledge of the recollection
of multiple past abodes, and of the transference of consciousness at the
death and birth of all sentient beings; and ⁽¹⁰⁾ definitive
knowledge that through one’s own extrasensory powers one has actualized,
achieved, and maintained in this very lifetime the liberation of mind and
the liberation of wisdom in the state that is free from contaminants because
all contaminants have ceased, and so one can say, ‘My rebirths have come to
an end. I have practiced chastity. I have fulfilled my duties. I will
experience no other rebirths apart from this one.’
Śāradvatīputra, these are called the ten powers of the tathāgatas.

“Śāradvatīputra, if you ask what are the ‘four assurances’
[proclaimed by the tathāgatas], they are as follows:

“ ⁽¹⁾ When I claim to have attained genuinely perfect
buddhahood, if some virtuous ascetic, brāhmin, god, demon,
Brahmā, or anyone else should say that I have not attained manifestly
perfect buddhahood with respect to these particular phenomena here, I would
correctly disregard that reason for contradicting me, based on their worldly
doctrines. By correctly disregarding that reason, I have found happiness and
abide therein. To have attained this absence of trepidation is to have
attained fearlessness. I claim my exalted place as a great leader. I will
rightly roar the lion’s roar in the midst of the assembly! I will turn the
wheel of Brahmā which has not previously been turned [in the world] in
conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god,
demon, Brahmā, or anyone else!

“ ⁽²⁾ When I claim I am one whose contaminants have ceased, if some
virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say
that these particular contaminants of mine have not ceased, I would
correctly disregard that reason for contradicting me, based on their worldly
doctrines. By correctly disregarding that reason, I have found happiness and
abide therein. To have attained this absence of trepidation is to have
attained fearlessness. I claim my exalted place as a great leader. I will
rightly roar the lion’s roar in the midst of the assembly! I will turn the
wheel of Brahmā which has not previously been turned in the world in
conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god,
demon, Brahmā, or anyone else!

“ ⁽³⁾ When I claim to have explained those things which cause
obstacles on the path, if some virtuous ascetic, brāhmin, god, demon,
Brahmā, or anyone else should insist in this respect that even though one
might depend on those things, there will be no obstacles and that that would
be impossible, I would correctly disregard that reason for contradicting me,
based on their worldly doctrines. By correctly disregarding that reason, I
have found happiness and abide therein. To have attained this absence of
trepidation is to have attained fearlessness. I claim my exalted place as a
great leader. I will rightly roar the lion’s roar in the midst of the
assembly! I will turn the wheel of Brahmā which has not previously been
turned in the world in conformity with the sacred doctrine by any virtuous
ascetic, brāhmin, god, demon, Brahmā, or anyone else!

“ ⁽⁴⁾ When I claim to have explained the path through which
suffering will genuinely cease, having ascertained that śrāvakas will find
it conducive to the attainment of sublime emancipation, if some virtuous
ascetic, brāhmin, god, demon, Brahmā, or anyone else in the world should say
in this respect that even if one practices this path, it will not be
conducive to emancipation, that suffering will not cease, and that that is
impossible, I would correctly disregard that reason for contradicting me,
based on their worldly doctrines. By correctly disregarding that reason, I
have found happiness and abide therein. To have attained this absence of
trepidation is to have attained fearlessness. I claim my exalted place as a
great leader. I will rightly roar the lion’s roar in the midst of the
assembly! I will turn the wheel of Brahmā which has not previously been
turned in the world in conformity with the sacred doctrine by any virtuous
ascetic, brāhmin, god, demon, Brahmā, or anyone else! These are called the
four assurances.

“If you ask what are the ‘four kinds of exact knowledge,’ they
comprise ⁽¹⁾ exact knowledge of meanings, ⁽²⁾ exact knowledge of dharmas,
⁽³⁾ exact knowledge of their language and lexical explanations, and ⁽⁴⁾
exact knowledge of their eloquent expression.

“If you ask what is ‘great loving kindness,’ it is an action in
which the tathāgatas engage on behalf of all sentient beings, treating
enemies and friends identically. That is called great loving kindness. If
you ask what is ‘great compassion,’ it is unstinting loving kindness toward
all sentient beings, when there are actually no sentient beings. That is
called great compassion.

“If you ask what are the ‘eighteen distinct qualities of the
buddhas,’ they are as follows: ⁽¹⁾ The tathāgatas are without clumsiness;
⁽²⁾ they are not noisy; ⁽³⁾ they are without false memories; ⁽⁴⁾ they are
without differentiating perceptions; ⁽⁵⁾ they are without uncomposed minds;
⁽⁶⁾ they are without the indifference that lacks discernment; ⁽⁷⁾ they do
not degenerate in their resolution; ⁽⁸⁾ they do not degenerate in their
perseverance; ⁽⁹⁾ they do not degenerate in their recollection; ⁽¹⁰⁾ they do
not degenerate in their meditative stability; ⁽¹¹⁾ they do not degenerate
in their wisdom; ⁽¹²⁾ they do not degenerate in their liberation, nor in
their perception of liberating gnosis; ⁽¹³⁾ all the activities of their
bodies are preceded by gnosis and followed by gnosis; ⁽¹⁴⁾ all the
activities of their speech are preceded by pristine cognition and followed
by gnosis; ⁽¹⁵⁾ all the activities of their minds are preceded by gnosis and
followed by gnosis; ⁽¹⁶⁾ they engage in the perception of gnosis which is
unobstructed and unimpeded with respect to the past; ⁽¹⁷⁾ they engage in the
perception of gnosis which is unobstructed and unimpeded with respect to the
future; and ⁽¹⁸⁾ they engage in the perception of gnosis which is
unobstructed and unimpeded with respect to the present. These are called the
eighteen distinct qualities of the buddhas.

“If you ask what is the ‘understanding of all phenomena,’ it is the
partial understanding of selflessness with respect to personal identity that śrāvakas and pratyekabuddhas
acquire with reference to the twelve sense fields. That is called the
understanding of all phenomena.

“If you ask what is the ‘understanding of the aspects of the path,’
it is the emancipation from cyclic existence that bodhisattvas acquire
through the path of the bodhisattvas, inasmuch as they are not attracted by
the vehicles of the śrāvakas and pratyekabuddhas, even though they
understand the paths of all three vehicles. That is called the understanding
of the aspects of the path.

“If you ask what is the ‘understanding of omniscience,’ it is the
knowledge that the tathāgatas have, without hesitation, with regard to all
things, in all their aspects, throughout all the three times. That is called
omniscience.

“If you ask what are the ‘six transcendent perfections,’ they
comprise ⁽¹⁾ the transcendent perfection of generosity, ⁽²⁾ the transcendent
perfection of ethical discipline, ⁽³⁾ the transcendent perfection of
tolerance, ⁽⁴⁾ the transcendent perfection of perseverance, ⁽⁵⁾ the
transcendent perfection of meditative concentration, and ⁽⁶⁾ the
transcendent perfection of wisdom. These are called the six transcendent
perfections.

“If you ask what are the ‘six extrasensory powers,’ they comprise
⁽¹⁾ the extrasensory power realizing knowledge of [miraculous] activities,
⁽²⁾ the extrasensory power realizing knowledge of divine clairvoyance, ⁽³⁾
the extrasensory power realizing knowledge of divine clairaudience, ⁽⁴⁾ the
extrasensory power realizing knowledge of other minds, ⁽⁵⁾ the extrasensory
power realizing knowledge of recollection of past lives, and ⁽⁶⁾ the
extrasensory power realizing knowledge of the cessation of contaminants.
These are called the six extrasensory powers.

“If you ask what are the ‘five eyes,’ they comprise ⁽¹⁾ the eye of
flesh, ⁽²⁾ the eye of divine clairvoyance, ⁽³⁾ the eye of wisdom, ⁽⁴⁾ the
eye of the sacred doctrine, and ⁽⁵⁾ the eye of the
Buddha. These are called the five eyes.

“If you ask what are the ‘thirty-two major marks of a superior man
that the tathāgatas possess,’ they are as follows:

⁽¹⁾ The Blessed One has feet that are well positioned. In this
regard, ‘excellent positioning of the feet’ means that the soles of his two
feet entirely touch the ground. Just as when the long, evenly balanced base
of a basket is placed on level ground, the bottom of the base entirely
touches the ground, in the same way, the Blessed One is endowed with feet
that are well positioned.

⁽²⁾ The Blessed One has feet that are marked with the motif of the
wheel. In this regard, the expression ‘marked with the motif of the wheel’
denotes the perfectly formed motif of a wheel with a thousand spokes, a hub,
and a circumference, which elegantly appears on the soles of his two feet.

⁽³⁾ The Blessed One has hands and feet that are tender and soft. In
this regard, ‘the tenderness and softness of his hands and feet’ means that,
unlike those of human beings, they resemble tree cotton
or shrub cotton.

⁽⁴⁾ The Blessed One has long toes and fingers. In this regard,
‘long toes and fingers’ means that the fingers of his hands and the toes of
his feet are exceedingly long, unlike those of other human beings.

⁽⁵⁾ The Blessed One is endowed with hands and feet that are webbed.
In fact, his hands and feet are prominently webbed, unlike those of other human
beings.

⁽⁶⁾ The Blessed One is endowed with broad heels. In this regard,
‘broad heels’ means that the bases of his two heels are broad, unlike those
of other human beings.

⁽⁷⁾ The Blessed One is endowed with inconspicuous ankle bones, In
this regard, ‘the inconspicuousness of his ankle bones’ means that, being
endowed with broad heels, he is also endowed with inconspicuous ankle bones,
unlike those of other human beings.

⁽⁸⁾ The Blessed One is endowed with calves resembling those of an
antelope. In this regard, ‘calves resembling those of an antelope’ means
that his calves are slender and tapered, just like those of Śarabha Aiṇeya,
the king of ungulates.

⁽⁹⁾ The Blessed One is endowed with arms that reach down to his
knees when standing, without bending down. In this regard, the expression
‘arms that reach down to his knees when standing, without bending down’
means that when the Blessed One is standing upright, the palms of both hands
can touch and probe around his kneecaps, without him having to bend down.

⁽¹⁰⁾ The Blessed One is endowed with a contracted male organ. In
this regard, the ‘contractedness of his male organ’ means that he resembles
a thoroughbred elephant or a thoroughbred steed of noble breed.

⁽¹¹⁾ The Blessed One is endowed with hairs that grow finely and
distinctly, curling to the right. In this regard, the expression ‘hairs that
grow finely and distinctly, curling to the right’ means that from each of
the pores of his skin a single hair finely grows, bluish black in color,
curling softly into rings, lustrous and curling to the right.

⁽¹²⁾ The Blessed One is endowed with body hairs that point upwards.
In this regard, the ‘pointing upwards of his body hairs’ means that the hair
that grows from his head and the hairs of his body point upwards and finely
grow, bluish black in color, all curling softly into rings, lustrous and
curling to the right.

⁽¹³⁾ The Blessed One is endowed with delicate, soft, and lustrous
skin. In this regard, the expression ‘delicate, soft, and lustrous skin’
means that neither water nor dust adhere to his body, or settle upon it.

⁽¹⁴⁾ The Blessed One is endowed with a golden complexion. This
means that his physical form is elegant, fine, and beautiful to behold, just
like an offering post fashioned of finest gold that is adorned with various
gemstones, for which reason it is said to resemble the color of gold.

⁽¹⁵⁾ The Blessed One is endowed with seven prominent parts. In this
regard, the expression ‘seven prominent parts’ means that the two prominent
[backs of] his legs are elegant, fine, beautiful to behold, and filled out
with flesh and blood. Similarly, the two prominent [backs of] his arms are
elegant, fine, beautiful to behold, and filled out with flesh and blood.
There are also two prominent parts at his shoulders and one prominent part
at the nape of his neck, which are elegant, fine, beautiful to behold, and
filled out with flesh and blood.

⁽¹⁶⁾ The Blessed One is endowed with amply curved shoulders.

⁽¹⁷⁾ The Blessed One is endowed with collarbones that are well
covered.

⁽¹⁸⁾ The Blessed One is born with an extremely upright posture.

⁽¹⁹⁾ The Blessed One is endowed with a girth like the banyan tree.
In that regard, the expression ‘endowed with a girth like the banyan tree’
means that the width of his body is proportionate to its length, and its
length is proportionate to its width. That is designated as a ‘girth like the banyan tree.’

⁽²⁰⁾ The Blessed One is endowed with lion-like cheeks.

⁽²¹⁾ The Blessed One is endowed with forty teeth.

⁽²²⁾ The Blessed One is endowed with close-fitting teeth.

⁽²³⁾ The Blessed One is endowed with teeth whose tips are long,
sharp, and white.

⁽²⁴⁾ The Blessed One is endowed with a superior organ of taste.
This means that within his straight throat he has a gullet that is straight
and not crooked, enabling him to swallow without hesitation.

⁽²⁵⁾ The Blessed One is endowed with a long and slender
tongue. In this regard, the expression ‘long and slender
tongue’ means that, when the Tathāgata wishes, his tongue can
protrude from his mouth, and is capable of touching and probing
around his nostrils, eye sockets, and ears, and it can even cover his whole
face, as far as the hairline.

⁽²⁶⁾ The Blessed One is endowed with the divine voice of Brahmā.

⁽²⁷⁾ The Blessed One is endowed with wide eyes and bovine
eyelashes.

⁽²⁸⁾ The Blessed One is endowed with deep blue eyes.

⁽²⁹⁾ The Blessed One is endowed with completely perfect eyeballs.

⁽³⁰⁾ The Blessed One is endowed with the splendor of an
aureole of light, extending a full arm span.

⁽³¹⁾ The Blessed One is endowed with a visage that resembles the
full moon.

⁽³²⁾ The Blessed One is endowed with a hair ringlet that grows
between his eyebrows, and which is as soft as cotton, and white as a water
lily, the moon, a conch, the filament of a lotus, the milk of a cow, and
hoar-frost.

⁽³³⁾ The Blessed One is endowed with a crown extension. These are
called the thirty-two marks of a superior man that the tathāgatas
possess.

“If you ask what are the ‘eighty minor marks,’ they are as
follows:

⁽¹⁾ The lord buddhas are endowed with copper-colored nails.

⁽²⁾ Their bodies are firm, like that of Nārāyaṇa.

⁽³⁾ Their kneecaps are elegant.

⁽⁴⁾ Their bodies are clean.

⁽⁵⁾ Their bodies are soft.

⁽⁶⁾ Their bodies are supple.

⁽⁷⁾ Their bodies are lustrous.

⁽⁸⁾ Their bodies do not slouch.

⁽⁹⁾ Their fingers and toes are compact.

⁽¹⁰⁾ The lord buddhas have round fingers and toes.

⁽¹¹⁾ Their fingers and toes are tapering.

⁽¹²⁾ Their blood vessels and nerves are inconspicuous.

⁽¹³⁾ Their ankles are inconspicuous.

⁽¹⁴⁾ Their body is well formed.

⁽¹⁵⁾ Their body is well proportioned.

⁽¹⁶⁾ Their senses are completely purified.

⁽¹⁷⁾ Their understanding is perfectly pure.

⁽¹⁸⁾ Their behavior is perfect.

⁽¹⁹⁾ The lord buddhas are endowed with splendor and
intelligence.

⁽²⁰⁾ They are worthy of beholding.

⁽²¹⁾ Their mouth is not too wide.

⁽²²⁾ Their mouth is without blemish.

⁽²³⁾ Their lips are red like the balsam fruit.

⁽²⁴⁾ Their mouth is compact.

⁽²⁵⁾ Their voice is deep [like the trumpet of an elephant or the
rolling of thunder].

⁽²⁶⁾ Their navel is deep.

⁽²⁷⁾ Their navel is well rounded.

⁽²⁸⁾ Their navel curls to the right.

⁽²⁹⁾ Their arms and legs are compact.

⁽³⁰⁾ The lord buddhas are endowed with [well-proportioned] arms and
legs, as intended.

⁽³¹⁾ Their palms are even.

⁽³²⁾ The lines of their palms are unbroken.

⁽³³⁾ The lines of their palms are extended.

⁽³⁴⁾ Their body is immaculate and without unpleasant odors.

⁽³⁵⁾ Their complexion is radiant.

⁽³⁷⁾ Their face is moonlike.

⁽³⁸⁾ They speak first.

⁽³⁹⁾ Their face is without frowns of anger.

⁽⁴⁰⁾ The pores of their body all emit a pleasant odor.

⁽⁴¹⁾ Their mouth is fragrant.

⁽⁴²⁾ Their gait is that of a lion.

⁽⁴³⁾ Their gait is that of a mighty elephant.

⁽⁴⁴⁾ Their gait is that of a swan.

⁽⁴⁵⁾ Their head is [large], similar to a parasol.

⁽⁴⁶⁾ Their speech is sweet and fully perfected.

⁽⁴⁷⁾ They are endowed with sharp eye-teeth.

⁽⁴⁸⁾ Their nose is prominent.

⁽⁴⁹⁾ Their tongue is red.

⁽⁵⁰⁾ The lord buddhas have a tongue that is slender and large.

⁽⁵¹⁾ Their body hairs are bluish black.

⁽⁵²⁾ Their body hairs are clean.

⁽⁵³⁾ Their eyes are wide.

⁽⁵⁴⁾ Their orifices are without deterioration.

⁽⁵⁵⁾ Their palms and soles are red.

⁽⁵⁶⁾ Their navel does not protrude.

⁽⁵⁷⁾ Their abdomen is not misshapen.

⁽⁵⁸⁾ Their abdomen is slender.

⁽⁵⁹⁾ The lord buddhas have an abdomen that is unwrinkled.

⁽⁶⁰⁾ Their joints are elegant.

⁽⁶¹⁾ Their joints are extended.

⁽⁶²⁾ Their hands and feet are utterly pure.

⁽⁶³⁾ They have a symmetrical aureole of light, extending a
full arm span.

⁽⁶⁴⁾ Their luminosity radiates as they walk.

⁽⁶⁵⁾ They satisfy whichever gods and humans encounter them.

⁽⁶⁶⁾ They are never mistreated though visible to all creatures.

⁽⁶⁷⁾ They instruct sentient beings.

⁽⁶⁸⁾ Their speech is pervasive, in conformity with their assembly,
but it does not extend outside their assembly.

⁽⁶⁹⁾ Their torso resembles that of a lion.

⁽⁷⁰⁾ The joints of their bodies are well articulated.

⁽⁷¹⁾ The pinnacle of their crown cannot be seen.

⁽⁷²⁾ The hair of their heads is bluish black, soft, and long.

⁽⁷³⁾ The hair of their heads is not dishevelled.

⁽⁷⁴⁾ The hairs of their heads point upwards, finely and curling
into locks.

⁽⁷⁵⁾ The hair of their heads is untangled.

⁽⁷⁶⁾ Their hearts are excellently adorned with the śrīvatsa motif.

⁽⁷⁷⁾ The markings on their palms and soles blaze with
splendor.

⁽⁷⁸⁾ The lord buddhas are endowed with markings, as if they were
drawn in the colors of vermilion, realgar, minium, indigo bark, and
verdigris.

“These are called the eighty minor marks.”

Then the venerable Śāradvatīputra asked the Blessed One, “Reverend
Lord, if great bodhisattva beings should not cultivate fixation on all these
phenomena, consequently do bodhisattvas not consider all these things to be
distinct? That is to say, if bodhisattvas do not consider those phenomena
that are virtuous, those that are non-virtuous, those that are specific,
those that are non-specific, those that are mundane, those that are
supramundane, those that are contaminated, those that are uncontaminated,
those that are conditioned, those that are unconditioned, those that are
common, and do not those that are uncommon, how then will the path of enlightenment
be attained, and if it is not attained, how will omniscience be acquired?”

Then the Blessed One addressed the venerable Śāradvatīputra as
follows: “Śāradvatīputra, bodhisattvas do perceive all such phenomena
distinctly, but that pertains to the relative truth, not the ultimate
truth.”

“Reverend Lord, in what way does that pertain to the relative but
not the ultimate truth?” he asked.

The Blessed One responded, “Śāradvatīputra, whenever a bodhisattva
considers which of those things constitute
mundane virtuous phenomena, they include the following: respect for one’s
father, respect for one’s mother, respect for a virtuous ascetic, respect
for a brāhmin, acts of service undertaken on behalf of a clan chieftain,
meritorious deeds originating from generosity, meritorious deeds originating
from ethical discipline and meditation, merits endowed with service, merits
endowed with skillful means, the paths associated with the ten virtuous
actions, the mundane contemplation of a bloated corpse, the contemplation of
a worm-infested corpse, the contemplation of a bloody corpse, the
contemplation of a putrefied corpse, the contemplation of a blue-black
corpse, the contemplation of a devoured corpse, the contemplation of a
dismembered corpse, the contemplation of a skeleton, the contemplation of an
immolated corpse, and likewise, the four meditative concentrations, the four
immeasurable aspirations, the four formless meditative absorptions, the
recollection of the Buddha, the recollection of the Dharma, the recollection
of the Saṅgha, the recollection of ethical discipline, the recollection of
renunciation, the recollection of the god realms, the recollection of
quiescence, the recollection of respiration, and the recollection of death.
These
are considered to be mundane virtuous
phenomena.

“When a bodhisattva considers which
things constitute non-virtuous phenomena, they include the following: the
slaying of living creatures, theft, sexual misconduct, lying, slander,
verbal abuse, irresponsible chatter, covetousness, malice, wrong views,
anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, and
pride. These are considered to be non-virtuous
phenomena.

“When a bodhisattva considers which
things constitute non-specific phenomena, they include the following:
non-specific physical actions, non-specific verbal actions, non-specific
mental actions, the non-specific four primary elements, the non-specific
five sense organs, the non-specific five psycho-physical aggregates, the
twelve sense fields, the eighteen sensory elements, and the maturation of
past actions. These are considered to be
non-specific phenomena.

“When a bodhisattva considers which
things constitute supramundane phenomena, they include the
following: the four applications of mindfulness, the four correct exertions,
the four supports for miraculous abilities, the five faculties, the five
powers, the seven branches of enlightenment, the noble eightfold path, the
three gateways to liberation, the faculties that will enable knowledge of
all that is unknown, the faculties that acquire the knowledge of all things,
the faculties endowed with the knowledge of all things, the meditative
stability endowed with ideation and scrutiny, the
meditative stability free from ideation and merely endowed with
scrutiny, the meditative stability free from both ideation
and scrutiny, the [eighteen] aspects of emptiness (starting from
the emptiness of internal phenomena and ending with the emptiness of the
essential nature of non-entities), the ten powers of the tathāgatas, the
four assurances, the four kinds of exact knowledge, great loving kindness,
great compassion, and the eighteen distinct qualities of the buddhas. These are
considered to be supramundane phenomena.

“Then, if you ask what constitutes contaminated phenomena, they
include the following: the five psycho-physical aggregates which are
encompassed in the three world systems, the twelve sense fields, the
eighteen sensory elements, the four meditative concentrations, the four
immeasurable aspirations, and the four formless meditative absorptions.
These are called contaminated phenomena.

“If you ask what constitutes uncontaminated phenomena, they include
the following: the four applications of mindfulness, and likewise all those
[aforementioned causal and fruitional] attributes, up to and including the
eighteen distinct qualities of the buddhas. These are uncontaminated
phenomena.

“If you ask what constitutes conditioned phenomena, they include
the following: the world system of desire, the world system of form, the
world system of formlessness, and likewise, the five psycho-physical
aggregates, the four meditative concentrations, the four immeasurable
aspirations, the four formless meditative absorptions, and similarly, all
those [aforementioned] attributes extending from the four applications of
mindfulness, up to and including the eighteen distinct qualities of the
buddhas. These constitute conditioned phenomena.

“If you ask what constitutes unconditioned phenomena, they include
the following: Non-arising, non-abiding, non-disintegration, and
non-transformation with respect to all things, and similarly, the cessation
of desire, the cessation of hatred, the cessation of delusion, the abiding
of phenomena in the real nature, reality, the expanse of reality, maturity
with respect to all things, the real nature, the unmistaken real nature, the
inalienable real nature, and the finality of existence. These are called
unconditioned phenomena.

“If you ask what constitutes common phenomena, they include the
following: the four meditative concentrations, the four immeasurable
aspirations, the four formless meditative absorptions, and the [first] five
extrasensory powers. These are common phenomena from the perspective of
ordinary persons.

“If you ask what constitutes uncommon phenomena from the
perspective of ordinary persons, they include the following: the
thirty-seven aspects of enlightenment, the ten powers of the tathāgatas, the
four assurances, the four kinds of exact knowledge, the three gateways to
liberation, and [all the aforementioned attributes], up to and including the
eighteen distinct qualities of the buddhas. These are called uncommon
phenomena.

“Śāradvatīputra, although bodhisattvas see all these phenomena
distinctly from the perspective of the relative truth, they do not become
fixated on them as ultimately real. If you ask in what way they do not
become fixated, Śāradvatīputra, it is as if someone were to see the corps
of elephants, cavalry, chariots, and infantry without becoming fixated on
the notion, ‘This is an army.’ Śāradvatīputra, in the same way, great
bodhisattva beings perceive all phenomena distinctly, but do not become
fixated on them.

“Śāradvatīputra, just as when someone afflicted by intense heat
perceives various mirage-like images, moving in the manner of waves, but
does not become fixated on the notion that this mirage is actually water, in
the same way, Śāradvatīputra, great bodhisattva beings perceive all things
distinctly but do not become fixated on them.

“Śāradvatīputra, just as when someone perceives diverse visual
imagery in a dream, but on awakening does not become fixated on the notion
that that visual imagery actually exists, in the same way, Śāradvatīputra,
great bodhisattva beings perceive all things distinctly but do not become
fixated on them.”

“Śāradvatīputra, just as when someone perceives the moon reflected
in water, but does not become fixated on the notion that these reflections
are actually the moon, in the same way, Śāradvatīputra, great bodhisattva
beings perceive all things distinctly but do not become fixated on all
things as entities.

“Śāradvatīputra, just as when someone perceives an optical
aberration, but does not become fixated on these perceptions as entities, in
the same way, Śāradvatīputra, great bodhisattva beings perceive all
things distinctly but do not become fixated on all things as entities.

“Śāradvatīputra, just as when someone moves through space by the
power of miraculous abilities, but does not become fixated on the notion
that this is space, in the same way, Śāradvatīputra, when great bodhisattva
beings investigate all things, they do not become fixated on the entirety of
these phenomena.

“Śāradvatīputra, just as when someone hears the sound of an echo,
but does not become fixated on the notion that this is sound, in the same
way, Śāradvatīputra, great bodhisattva beings perceive all things
distinctly, but they do not become fixated on them.

“Śāradvatīputra, just as when someone sees a gandharva castle in
the sky, but does not become fixated on the notion that this is actually a
castle, in the same way, Śāradvatīputra, great bodhisattva beings perceive
all things distinctly, but they do not become fixated on them.

“Śāradvatīputra, just as when someone sees the reflection of their
face in a mirror, but does not become fixated on the notion that it is
actually their face, in the same way, Śāradvatīputra, great bodhisattva
beings perceive all phenomena distinctly, but they do not become fixated on
them.

“Śāradvatīputra, it is in this manner that great bodhisattva
beings perceive all things distinctly, but do not become fixated on those
phenomena. One who is without fixation on anything will reach the
transcendent perfection of wisdom, and swiftly attain manifestly perfect
buddhahood in unsurpassed and genuinely perfect enlightenment.”

This completes the second chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,”
entitled “All Phenomena.”

Chapter 3

Non-fixation

Then, the venerable Śāradvatīputra asked the Blessed One,
“Reverend Lord, what is the fixation of a bodhisattva?”

The Blessed One replied, “Śāradvatīputra, fixation denotes the views
that bodhisattvas might adopt with regard to all things, and the deluded
mindsets which they might have.”

Then he asked, “Lord, what views might great bodhisattva beings
adopt with respect to all things?”

The Blessed One replied, “Śāradvatīputra, there are views that
concern the psycho-physical aggregates, the sensory elements, the sense
fields, the noble truths, and dependent origination. Similarly, there are
views concerning the applications of mindfulness, the correct exertions, the
supports for miraculous ability, the faculties, the powers, the branches of
enlightenment, the noble eightfold path, and liberation. Similarly, there
are views concerning the meditative concentrations, the immeasurable
aspirations, and the formless absorptions. Similarly, there is a view
concerning the contemplations [of impurity], a view concerning the
recollections, a view concerning the aspects of perception, a view
concerning the modes of knowledge, a view concerning the meditative
stabilities, a view concerning the faculties, a view concerning the sense
fields of mastery, and a view concerning the aspects of emptiness.
Similarly, there are views concerning the ten powers of a tathāgata, the
assurances, the kinds of exact knowledge, great loving kindness, great
compassion, the eighteen distinct qualities of the buddhas, the
understanding of all phenomena, the understanding of the aspects of the
path, [and omniscience]. Similarly, there is a view concerning the
transcendent perfections, a view concerning the extrasensory powers, a view
concerning the eyes, a view
concerning the major marks, and a view concerning the minor marks.
Śāradvatīputra, these are the views that great bodhisattva beings might
adopt, with respect to all things.”

Then he asked, “Lord, what are the deluded mindsets that great
bodhisattva beings might have with respect to all things?”

The Blessed One replied, “Śāradvatīputra, with regard to [those
phenomena] that commence from the five psycho-physical aggregates and extend
as far as the link [of dependent origination known as] aging and death, and
likewise with regard to those commencing from the four applications of
mindfulness and extending as far as the noble eightfold
path, and likewise with regard to those commencing from the three gateways
to liberation and extending as far as the emptiness of the essential nature
of non-entities, and likewise with regard to those commencing from the ten
powers of the tathāgatas and extending as far as omniscience, and likewise
with regard to those commencing from the six transcendent perfections and
extending as far as the eighty minor marks—when one views them as permanent
or impermanent, as conducive to happiness or suffering, as a self or not a
self, empty or not empty, with signs or signless, having aspirations or
without aspirations, calm or not calm, void or not void, afflicted or
purified, arising or not arising, ceasing or not ceasing, and as entities or
non-entities, and when one apprehends, defines, and engages in ideation and
scrutiny with respect to them, that is called the deluded mind which great
bodhisattva beings might have with respect to all things.

“Moreover, Śāradvatīputra, whenever a great bodhisattva being
holds the view that these are virtuous phenomena, these are non-virtuous
phenomena, these are specific phenomena, these are non-specific phenomena,
these are mundane phenomena, these are supramundane phenomena, these are
contaminated phenomena, these are uncontaminated phenomena, these are
conditioned phenomena, these are unconditioned phenomena, these are common
phenomena, or these are uncommon phenomena, and then apprehends, defines,
and engages in ideation and scrutiny with respect to them, that,
Śāradvatīputra, is called the deluded mind which great bodhisattva beings
might have with respect to all things. If you ask why, it is because there
are no sentient beings, because sentient beings are non-apprehensible, because
sentient beings are non-arising, because sentient beings are unceasing, and
because sentient beings are in fact emptiness. The same goes for living
organisms, lives, living creatures, individuals, humankind, human beings,
actors, creators, petitioners, instigators, experiencers, experiencing
subjects, and knowers, because they are not perceived, because they are non-apprehensible,
because they are non-arising, because they are unceasing, and because they
are in fact emptiness.

“Indeed, all phenomena are non-arising, unceasing, empty, unmoving,
vacuous, without a self, non-originated, uncreated, unconditioned, and
without creator or actor. If you ask why, it is the case that these physical
forms are merely names, and the same also goes for feelings, perceptions,
formative predispositions, and consciousness. Indeed, the same applies to
[all the remaining phenomenological categories] as far as the [dependent
link of aging and death].

“Similarly, these four applications of mindfulness are merely
names, and the same applies to [all the remaining causal attributes] up to
and including the noble eightfold path. These three gateways to liberation
are merely names, and the same applies to [all the remaining meditative
experiences], up to and including the emptiness of the essential nature of
non-entities. These ten powers of the tathāgatas are merely names, and the
same applies to [all the remaining fruitional attributes and attainments],
up to and including omniscience. These six transcendent perfections are
merely names, and the same applies to [all the remaining fruitional
attributes], up to and including the eighty minor marks.

“Śāradvatīputra! With regard to those things, which are merely
names, are there any that are absolutely existent?”

“There are none, Lord!” he replied.

“Śāradvatīputra!” said the Blessed One, “If one were to view these
as absolutely existent, and apprehend them [dualistically], define them, and
engage in ideation and scrutiny with respect to them, do you think that this
would not be tantamount to the [aforementioned] views that bodhisattvas
might adopt, and to the deluded minds which they might have?”

“Yes it would, Lord!” he replied.

Then the Blessed One said, “Śāradvatīputra! For these reasons you
should understand that the views bodhisattvas might adopt and the deluded
minds which they might have are both designated as ‘fixation’.”

Thereupon, the venerable Śāradvatīputra asked the Blessed One as
follows: “Reverend Lord, how are all these things, commencing from the five
psycho-physical aggregates and extending as far as the eighty minor marks,
reduced, in the end, to mere names?”

The Blessed One replied, “Śāradvatīputra, the ‘five
psycho-physical aggregates’ are merely conceptualized. Anything that is
conceptualized is subject neither to arising, nor to cessation, and only
conventionally designated by names and symbols. Even the
names of the psycho-physical aggregates do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘six inner sense fields’ are, in the end,
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of the six inner sense fields do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘six outer sense fields’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the six outer sense fields do not exist internally, nor do they exist
externally,
and nor do they abide between these two.

“Śāradvatīputra, the ‘eighteen sensory elements’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the sensory elements do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four noble truths’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the noble truths do not exist internally, nor do they exist externally,
and nor do they abide between these two.

“Śāradvatīputra, the ‘twelve links of dependent origination’ are
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of the links of dependent origination do not exist internally, nor do
they exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four applications of mindfulness’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the applications of mindfulness do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four correct exertions’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the correct exertions do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four supports for miraculous ability’ are
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of the supports for miraculous ability do not exist internally, nor do
they exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘five faculties’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the five faculties do not exist internally, nor do they exist externally,
and nor do they abide between these two.

“Śāradvatīputra, the ‘five powers’ are merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the names of the five
powers do not exist internally, nor do they exist externally, and nor do
they abide between these two.

“Śāradvatīputra, the ‘seven branches of enlightenment’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the branches of enlightenment do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘noble eightfold path’ is merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the name of
the noble eightfold path does not exist internally, nor does it exist
externally, and nor does it abide between these two.

“Śāradvatīputra, the ‘three gateways to liberation’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the gateways to liberation do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four meditative concentrations’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is
only conventionally designated by names and symbols. Even the names of the
meditative concentrations do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four immeasurable aspirations’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the immeasurable aspirations do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four formless meditative absorptions’ are
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of the formless meditative absorptions do not exist internally, nor do
they exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘eight aspects of liberation’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the aspects of liberation do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘nine serial steps of meditative absorption’
are merely conceptualized. Anything that is conceptualized neither arises
nor ceases, and is only conventionally designated by names and symbols. Even
the names of the serial steps of meditative absorption do not exist
internally, nor do they exist externally, and nor do they abide between
these two.

“Śāradvatīputra, the ‘nine contemplations of impurity’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is
only conventionally designated by names and symbols. Even the names of the
contemplations [of impurity] do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘ten recollections’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the recollections do not exist internally, nor do they exist externally,
and nor do they abide between these two.

“Śāradvatīputra, the ‘six aspects of perception’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the six aspects of perception do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘ten aspects of knowledge’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the aspects of knowledge do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘three meditative stabilities’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the meditative stabilities do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘three faculties’ are merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the names of the
[three] faculties do not exist internally, nor do they exist externally, and
nor do they abide between these two.

“Śāradvatīputra, the ‘eight sense fields of mastery’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the sense fields of mastery do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘ten sense fields of total consummation’ are
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of the sense fields of total consummation do not exist internally, nor
do they exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘eighteen aspects of emptiness’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the aspects of emptiness do not exist internally, nor do they exist
externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘ten powers of the tathāgatas’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the ten powers of the tathāgatas do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘four assurances’ are merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the names of the
assurances do not exist internally, nor do they exist externally, and nor do
they abide between these two.

“Śāradvatīputra, the ‘four kinds of exact knowledge’ are
merely conceptualized. Anything that is conceptualized neither arises nor
ceases, and is only conventionally designated by names and symbols. Even the
names of these kinds of exact knowledge do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, ‘great loving kindness’ is merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the name of great
loving kindness does not exist internally, nor does it exist externally, and
nor does it abide between these two.

“Śāradvatīputra, ‘great compassion’ is merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the name of great
compassion does not exist internally, nor does it exist externally, and nor
does it abide between these two.

“Śāradvatīputra, the ‘eighteen distinct qualities of the buddhas’
are merely conceptualized. Anything that is conceptualized neither arises
nor ceases, and is only conventionally designated by names and symbols. Even
the names of the eighteen distinct qualities of the buddhas do not exist
internally, nor do they exist externally, and nor do they abide between
these two.

“Śāradvatīputra, the ‘understanding of all phenomena, the
understanding of the aspects of the path, and the understanding of
omniscience’ are merely conceptualized. Anything that is conceptualized
neither arises nor ceases, and is only conventionally designated by names
and symbols. Even the names of the understanding of all phenomena, the
understanding of the aspects of the path, and the understanding of
omniscience do not exist internally, nor do they exist externally, and nor do
they abide between these two.

“Śāradvatīputra, the ‘six transcendent perfections’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the six transcendent perfections do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, the ‘six extrasensory powers’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the extrasensory powers do not exist internally, nor do they exist
externally, and nor do they abide between these two

“Śāradvatīputra, the ‘five eyes’ are merely conceptualized.
Anything that is conceptualized neither arises nor ceases, and is only
conventionally designated by names and symbols. Even the names of the five
eyes do not exist internally, nor do they exist externally, and nor do they
abide between these two.

“Śāradvatīputra, the ‘thirty-two major marks of a superior man’
are merely conceptualized. Anything that is conceptualized neither arises
nor ceases, and is only conventionally designated by names and symbols. Even
the names of the thirty-two major marks of a superior man do not exist
internally, nor do they exist externally, and nor do they abide between
these two.

“Śāradvatīputra, the ‘eighty excellent minor marks’ are merely
conceptualized. Anything that is conceptualized neither arises nor ceases,
and is only conventionally designated by names and symbols. Even the names
of the eighty excellent minor marks do not exist internally, nor do they
exist externally, and nor do they abide between these two.

“Śāradvatīputra, great bodhisattva beings who practice the
transcendent perfection of wisdom should train accordingly in those things
which are conceptualized as names and symbols. Great bodhisattva beings
should understand in that manner those phenomena which are conceptualized as
names and symbols. By understanding those phenomena which are conceptualized
as names and symbols, they will not become fixated on physical forms. They
will not become fixated on feelings, perceptions, formative predispositions,
and consciousness, and similarly, they will not become fixated on [any other
phenomena], up to and including [the dependent link] of aging and death.
Likewise, they will not become fixated on the four applications of
mindfulness, and similarly, they will not become fixated on [any of the
other causal attributes] up to and including the noble eightfold path.
Likewise, they will not become fixated on the three gateways to liberation,
and similarly, they will not become fixated on [any other attainments], up
to and including the emptiness of the essential nature of non-entities.
Likewise, they will not become fixated on the ten powers of the tathāgatas,
and similarly, they will not become fixated on [any of the other fruitional
attributes], up to and including omniscience. Likewise, they will not become
fixated on the six transcendent perfections, and similarly, they will not
become fixated on [any of the other fruitional attributes], up to and
including the eighty minor marks.”

Thereupon, the venerable Śāradvatīputra asked the Blessed One,
“Reverend Lord, if all phenomena are merely conceptualized and merely
nominal, would it not follow, Reverend Lord, that all things have an
essential nature of non-entity, or that even the attributes of the
bodhisattvas would have an essential nature of non-entity, or
that all things as far as enlightenment would have an essential nature
of non-entity, or, if that were the case, that the practice of
chastity would also become a non-entity, the path of the bodhisattvas would
become a non-entity, even the six transcendent perfections would become
non-entities, and the clear realizations of the doctrine that great bodhisattva beings
have would also be non-existent? Indeed, I say that liberation from
suffering would also be non-existent.”

Thereupon, the Blessed One replied to the venerable Śāradvatīputra
as follows: “Śāradvatīputra, do you think that one is liberated by
perceiving physical forms as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
feelings, perceptions, formative predispositions, and consciousness as
entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the eyes as an entity?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the ears, the nose, the tongue, the body, and the mental faculty as
entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sights as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sounds, odors, tastes, tangibles, and mental phenomena as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the eyes, the sensory element of sights, and the
sensory element of visual consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the ears, the sensory element of sounds, and the
sensory element of auditory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by by
perceiving the sensory element of the nose, the sensory element of odors,
and the sensory element of olfactory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the tongue, the sensory element of tastes, and the
sensory element of gustatory consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the body, the sensory element of tangibles, and the
sensory element of tactile consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the mental faculty, the sensory element of mental
phenomena, and the sensory element of mental consciousness as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the noble truths, and in the same vein, [all the aforementioned phenomena]
up to and including the [dependent link of] aging and death as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the applications of mindfulness, and in the same vein, [all the
aforementioned causal attributes] as far as the noble eightfold path as
entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the gateways to liberation, and in the same vein, [all the aforementioned
attainments], up to and including the eighteen aspects of emptiness as
entities?”

“No Lord!” he replied.

“[Śāradvatīputra,] do you think that one is liberated by
perceiving the ten powers of the tathāgatas, and in the same vein, [all the
aforementioned fruitional attributes], up to and including omniscience as
entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the six transcendent perfections, and in the same vein, [all the
aforementioned fruitional attributes], up to and including the eighty minor
marks as entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
physical forms as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
feelings, perceptions, formative predispositions, and consciousness as
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that is liberated by perceiving the
eyes as a non-entity?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the ears, the nose, the tongue, the body, and the mental faculty as
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sights as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sounds, odors, tastes, tangibles, and mental phenomena as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the eyes, the sensory element of sights, and the
sensory element of visual consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the ears, the sensory element of sounds, and the
sensory element of auditory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the nose, the sensory element of odors, and the
sensory element of olfactory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the tongue, the sensory element of tastes, and the
sensory element of gustatory consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the body, the sensory element of tangibles, and the
sensory element of tactile consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the mental faculty, the sensory element of mental
phenomena, and the sensory element of mental consciousness as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the noble truths, and in the same vein, [all the other aforementioned
phenomena], up to and including the [dependent link of] aging and death, as
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the applications of mindfulness, and in the same vein, [all the other
aforementioned causal attributes], up to and including the noble eightfold
path, as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the gateways to liberation, and in the same vein, [all the other
aforementioned attainments], up to and including the emptiness of the
essential nature of non-entities, as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the ten powers of the tathāgatas, and in the same vein, [all the other
aforementioned fruitional attributes], up to and including omniscience, as
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the six transcendent perfections, and in the same vein, [all the other
aforementioned fruitional attributes], up to and including the eighty minor
marks, as non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
physical forms as entities and non-entities?”

“No Lord!” he replied.

“Do you think that one is liberated by perceiving feelings,
perceptions, formative predispositions, and consciousness as entities and
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the eyes as an entity and a non-entity?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the ears, the nose, the tongue, the body, and the mental faculty as entities
and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sights as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
sounds, odors, tastes, tangibles, and mental phenomena as entities and
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the eyes, the sensory element of sights, and the
sensory element of visual consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the ears, the sensory element of sounds, and the
sensory element of auditory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the nose, the sensory element of odors, and the
sensory element of olfactory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the tongue, the sensory element of tastes, and the
sensory element of gustatory consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the body, the sensory element of tangibles, and the
sensory element of tactile consciousness as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the sensory element of the mental faculty, the sensory element of mental
phenomena, and the sensory element of mental consciousness as entities and
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the noble truths, and similarly [all other phenomenological categories], up
to and including the [dependent link of] aging and death, as entities and
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the four applications of mindfulness, and in the same vein, [all the other
causal attributes], up to and including the noble eightfold path, as
entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the gateways to liberation, and in the same vein, [all the other
attainments], up to and including the emptiness of the essential nature of
non-entities, as entities and non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the ten powers of the tathāgatas, and in the same vein, [all the other
fruitional attributes], up to and including omniscience, as entities and
non-entities?”

“No Lord!” he replied.

“Śāradvatīputra, do you think that one is liberated by perceiving
the six transcendent perfections, and in the same vein, [all the other
fruitional attributes], up to and including the eighty minor marks, as
entities and non-entities?”

“No Lord!” he replied.

Thereupon, the Blessed One addressed the venerable Śāradvatīputra
as follows: “Whatever your reasoning, one is not liberated by perceiving
physical forms, [and all the other aggregates], up to and including
consciousness, as entities. Nor is one liberated by perceiving them as
non-entities, and nor is one liberated by perceiving them as entities and
non-entities. Likewise, this applies to the eyes, and in the same vein, to
[all the other sense organs], up to and including the mental faculty.
Likewise it applies to sights, and in the same vein, to [all the
other sense objects], up to and including mental phenomena. Likewise, it
applies to the sensory element of the eyes, and, in the same vein, to [all
the other sensory elements], up to and including the sensory element of
mental consciousness. Likewise, it applies to the noble truths and, in the
same vein, [to all other phenomena], up to and including [the dependent
link] of aging and death. Likewise, it applies to the applications of
mindfulness and, in the same vein, [to the other causal attributes], up to
and including the noble eightfold path. Likewise, it applies to the gateways
to liberation and, in the same vein, [to all the other attainments], up to
and including the emptiness of the essential nature of non-entities.
Likewise, it applies to the powers of the tathāgatas and, in the same vein,
[to all the other fruitional attributes], up to and including omniscience.
Likewise, it applies to the six transcendent perfections and, in the same
vein, [to all the other fruitional attributes], up to and including the
eighty minor marks.

“In all these cases, one is not liberated by perceiving them as
entities. Nor is one liberated by perceiving them as non-entities, and nor
is one liberated by perceiving them as entities and non-entities. In the
same vein, this should be extended to cover the entire range of phenomena,
just as has been presented here with reference to the aggregate of physical
forms [and so forth].”

Thereupon, the venerable Śāradvatīputra asked the Blessed One as
follows: “Reverend Lord, if, therefore, physical forms do not exist and they
are not apprehensible, how could one be liberated by perceiving physical
forms as entities, or by perceiving them as non-entities, or by perceiving
them as both entities and non-entities! The same goes for feelings,
perceptions, formative predispositions, and consciousness. Likewise, the
same goes for the eyes and, in the same vein, [the other sense organs], up
to and including the mental faculty. Likewise the same goes for sights, and,
in the same vein, [the other sense objects], up to and including mental
phenomena. Likewise, the same goes for the sensory element of the eyes, and,
in the same vein, [the other sensory elements], up to and including the
sensory element of mental consciousness. Likewise, the same goes for the
noble truths and, in the same vein, [all other phenomena], up to and
including [the dependent link] of aging and death. Likewise, the same goes
for the applications of mindfulness and, in the same vein, [all the other
causal attributes], up to and including the noble eightfold path. Likewise,
the same goes for the gateways to liberation and, in the same vein, [all the
other attainments], up to and including the emptiness of the essential
nature of non-entities. Likewise, the same goes for the powers
of the tathāgatas, and in the same vein, [all the other fruitional
attributes and attainments], up to and including omniscience. Likewise, the
same goes for the six transcendent perfections and, in the same vein, [all
the other fruitional attributes], up to and including the eighty minor
marks.

“If these do not exist and are not apprehensible, how could one be
liberated by perceiving them as entities, or by perceiving them as
non-entities, or by perceiving them as both entities and non-entities? If
one were to ask why, Reverend Lord, it is because afflicted mental states
would be indicated. If one were to ask what those indications would be, the
indications [of those afflicted mental states] would comprise sights,
sounds, odors, tastes, tangibles, and mental phenomena. Reverend Lord,
whatever is subject to afflicted mental states is not liberated.”

The Blessed One then replied, “Śāradvatīputra, well done, well
done! You have spoken well! Śāradvatīputra, that is how great bodhisattva
beings should train in the transcendent perfection of wisdom.”

This completes the third chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,”
entitled “Non-fixation.”

Chapter 4

Union

Then, the venerable Śāradvatīputra asked the Blessed One,
“Reverend Lord, how do great bodhisattva beings engage in union with the
transcendent perfection of wisdom without fixation?”

The Blessed One replied to the venerable Śāradvatīputra as
follows: “Śāradvatīputra, when great bodhisattva beings engage in union
with the emptiness of physical forms they are said to engage in union with
the transcendent perfection of wisdom; and likewise, when they engage in
union with the emptiness of feelings, the emptiness of perceptions, the
emptiness of formative predispositions, and the emptiness of consciousness,
they are said to engage in union with the transcendent perfection of wisdom.

“Moreover, Śāradvatīputra, when great bodhisattva beings engage in
union with the emptiness of the eyes, they are said to engage in union with
the transcendent perfection of wisdom; and likewise, when they engage in union
with the emptiness of the ears, nose, tongue, body, and mental faculty, they
are said to engage in union with the transcendent perfection of wisdom.

“Similarly, when they engage in union with the emptiness of sights,
they are said to engage in union with the transcendent perfection of wisdom;
and likewise, when they engage in union with the emptiness of sounds, odors,
tastes, tangibles, and mental phenomena, they are said to engage in union
with the transcendent perfection of wisdom.

“Similarly, when they engage in union with the emptiness of the
sensory element of the eyes, they are said to engage in union with the
transcendent perfection of wisdom; and likewise, when they engage in union
with the emptiness of the sensory element of sights, and the sensory element
of visual consciousness; or with the emptiness of the sensory element of the
ears, the sensory element of sounds, and the sensory element of auditory
consciousness; or with the emptiness of the sensory element of the nose, the
sensory element of odors, and the sensory element of olfactory
consciousness; or with the emptiness of the sensory element of the tongue,
the sensory element of tastes, and the sensory element of gustatory
consciousness; or with the emptiness of the sensory element of the body, the
sensory element of tangibles, and the sensory element of tactile
consciousness; or with the emptiness of the sensory element of the mental
faculty, the sensory element of mental phenomena, and the sensory element of
mental consciousness—[in the case of all these sensory elements], they are
said to engage in union with the transcendent perfection of wisdom.

“Similarly, when they engage in union with emptiness of suffering,
they are said to engage in union with the transcendent perfection of wisdom;
and likewise, when they engage in union with the emptiness of the origin of
suffering, the emptiness of the cessation of suffering, and the emptiness of
the path that leads to the cessation of suffering, they are said to engage
in union with the transcendent perfection of wisdom.

“Similarly, when they engage in union with the emptiness of
fundamental ignorance, they are said to engage in union with the
transcendent perfection of wisdom; and likewise, when they engage in union
with the emptiness of formative predispositions, the emptiness of
consciousness, the emptiness of name and form, the emptiness of the sense
fields, the emptiness of sensory contact, the emptiness of sensation, the
emptiness of craving, the emptiness of grasping, the emptiness
of the rebirth process, the emptiness of actual birth, and the emptiness of
aging and death—[in the case of all these links of dependent origination],
they are said to engage in union with the transcendent perfection of wisdom.

“Śāradvatīputra, great bodhisattva beings who practice the
transcendent perfection of wisdom accordingly and engage in union with the
[aspects of] emptiness are said to engage in union with the
transcendent perfection of wisdom.

“Those who engage in union with the transcendent perfection of
wisdom through the [aforementioned aspects of] emptiness do not consider
whether or not they engage in union with physical forms, and likewise, they
do not consider whether or not they engage in union with feelings,
perceptions, formative predispositions, and consciousness.

“Similarly, they do not consider whether or not they engage in
union with the eyes, and likewise they do not consider whether or not they
engage in union with the ears, nose, tongue, body, and the mental faculty.

“Similarly, they do not consider whether or not they engage in
union with sights; and likewise, they do not consider whether or not they
engage in union with sounds, odors, tastes, tangibles, and mental phenomena.

“Similarly, they do not consider whether or not they engage in
union with the sensory element of the eyes; and likewise, they do not
consider whether or not they engage in union with the sensory element of the
eyes, the sensory element of sights and the sensory element of visual
consciousness; or the sensory element of the ears, the sensory element of
sounds, and the sensory element of auditory consciousness; or the sensory
element of the nose, the sensory element of odors, and the sensory element
of olfactory consciousness; or the sensory element of the tongue, the
sensory element of tastes, and the sensory element of gustatory
consciousness; or the sensory element of the body, the sensory element of
tangibles, and the sensory element of tactile consciousness; or the sensory
element of the mental faculty, the sensory element of mental phenomena, and
the sensory element of mental consciousness.

“Similarly, they do not consider whether or not they engage in
union with suffering; and likewise, they do not consider whether or not they
engage in union with the origin of suffering, the cessation of suffering,
and the path leading to the cessation of suffering.

“Similarly, they do not consider whether or not they engage in
union with fundamental ignorance, and likewise they do not consider
whether or not they engage in union with formative predispositions,
consciousness, name and form, the six sense fields, sensory contact,
sensation, craving, grasping, rebirth process, actual birth,
and aging and death.

“Śāradvatīputra, when great bodhisattva beings engage in union
accordingly, they are said to engage in union with the transcendent
perfection of wisdom.

“Moreover, Śāradvatīputra, great bodhisattva beings who engage in
union with the transcendent perfection of wisdom do not consider whether
physical forms are permanent or impermanent; likewise, they do not consider
whether feelings, perceptions, formative predispositions, and consciousness
are permanent or impermanent.

“They do not consider whether physical forms are imbued with
happiness or suffering; likewise, they do not consider whether feelings,
perceptions, formative predispositions, and consciousness are imbued with
happiness or suffering. They do not consider whether physical forms
constitute a self or a non-self; likewise, they do not consider whether
feelings, perceptions, predispositions, and consciousness constitute a self
or a non-self.

“They do not consider whether physical forms are empty or not
empty; likewise, they do not consider whether feelings, perceptions,
formative predispositions, and consciousness are empty or not empty. They do
not consider whether physical forms are with signs or signless; likewise,
they do not consider whether feelings, perceptions, formative
predispositions, and consciousness are with signs or signless. They do not
consider whether physical forms have aspirations or are without aspirations;
likewise, they do not consider whether feelings, perceptions, formative
predispositions, and consciousness have aspirations or are without
aspirations.

“They do not consider whether physical forms are calm or not calm;
likewise, they do not consider whether feelings, perceptions, formative
predispositions, and consciousness are calm or not calm. They do not
consider whether physical forms are void or not; likewise, they do not
consider whether feelings, perceptions, formative predispositions, and
consciousness are void or not. They do not consider whether physical forms
are afflicted or purified; likewise, they do not consider whether feelings,
perceptions, formative predispositions, and consciousness are afflicted or
purified. They do
not consider whether physical forms arise or cease; likewise, they do not
consider whether feelings, perceptions, formative predispositions, and
consciousness arise or cease. They do not consider whether physical forms are entities
or non-entities; likewise, they do not consider whether feelings,
perceptions, formative predispositions, and consciousness are entities or
non-entities.