Chapter 8: Purity527
The venerable Subhūti then said to the Blessed One, “Blessed One, it is difficult to have firm conviction in the transcendent state of wisdom if someone is not committed to practice, is devoid of the roots of virtue, or has fallen into the hands of unvirtuous friends.”
“True, Subhūti. It is exactly as you say,” said the Blessed One. “It is difficult to have firm conviction in the transcendent state of wisdom if someone is not committed to practice, has inadequate roots of virtue, is dull-minded, is listless, has little learning, has inferior wisdom, is reliant upon unvirtuous friends, is uninterested in learning, is an uninquisitive type, and is not committed to developing virtuous qualities.”528
Subhūti asked, “Blessed One, how profound is the transcendent state of wisdom, since it is so difficult to have firm conviction in it?”
The Blessed One said, “Subhūti, physical forms are neither fettered nor liberated. Why not? Subhūti, physical forms are neither fettered nor liberated because they do not have the inherent nature of physical forms. Likewise, Subhūti, feelings, conceptions, conditioning factors, and consciousness too are neither fettered nor liberated. Why not? Subhūti, feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated because they do not have the inherent nature of feelings, conceptions, conditioning factors, and consciousness.
“Subhūti, the past of physical forms is neither fettered nor liberated. Why not? Because, Subhūti, physical forms do not have the inherent nature of the past. Subhūti, the future of physical forms is neither fettered nor liberated. Why not? Because, Subhūti, physical forms do not have the inherent nature of the future. Subhūti, the present of physical forms is neither fettered nor liberated. Why not? Because, Subhūti, physical forms do not have the inherent nature of the present. Likewise, Subhūti, the past of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why not? Because, Subhūti, feelings, conceptions, conditioning factors, and consciousness do not have the inherent nature of the past. Subhūti, the future of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why not? Because, Subhūti, feelings, conceptions, conditioning factors, and consciousness do not have the inherent nature of the future. Subhūti, the present of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why not? Because, Subhūti, feelings, conceptions, conditioning factors, and consciousness do not have the inherent nature of the present.”
Subhūti said, “Blessed One, it is difficult to have firm conviction in the transcendent state of wisdom. Blessed One, it is supremely difficult to have firm conviction in the transcendent state of wisdom if someone is not committed to practice, has not planted the roots of virtue, has fallen into the hands of unvirtuous friends, has come under the influence of Māra, is lazy, has lackluster perseverance, is robbed of mindfulness, and has inferior wisdom.”529
“True, Subhūti. It is exactly as you say,” said the Blessed One. “Subhūti, it is difficult to have firm conviction in the transcendent state of wisdom. Subhūti, it is supremely difficult to have firm conviction in the transcendent state of wisdom if someone is not committed to practice, has not planted the roots of virtue, has fallen into the hands of unvirtuous friends, has come under the influence of Māra, is lazy, has lackluster perseverance, is robbed of mindfulness, and has inferior wisdom. Why so? Subhūti, the purity of physical forms is the purity of the fruit, and the purity of the fruit is the purity of physical forms.530 That being said, Subhūti, the purity of physical forms and the purity of the fruit are free of duality, free from creating duality, not different, and not separate.531 That being said, Subhūti, the purity of physical forms is due to the purity of the fruit, and the purity of the fruit is due to the purity of physical forms. Likewise, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness is the purity of the fruit, and the purity of the fruit is the purity of feelings, conceptions, conditioning factors, and consciousness. That being said, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness and the purity of the fruit are free of duality, free from creating duality, not different, and not separate. That being said, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness is due to the purity of the fruit, and the purity of the fruit is due to the purity of feelings, conceptions, conditioning factors, and consciousness.
“Furthermore, Subhūti, the purity of physical forms is the purity of the state of complete knowing, and the purity of the state of complete knowing is the purity of physical forms. That being said, Subhūti, the purity of physical forms and the purity of the state of complete knowing are free of duality, free from creating duality, not different, and not separate. That being said, Subhūti, the purity of physical forms is due to the purity of the state of complete knowing, and the purity of the state of complete knowing is due to the purity of physical forms.532 Likewise, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness is the purity of the state of complete knowing, and the purity of the state of complete knowing is the purity of feelings, conceptions, conditioning factors, and consciousness. That being said, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness and the purity of the state of complete knowing are free of duality, free from creating duality, not different, and not separate. That being said, Subhūti, the purity of feelings, conceptions, conditioning factors, and consciousness is due to the purity of the state of complete knowing, and the purity of the state of complete knowing is due to the purity of feelings, conceptions, conditioning factors, and consciousness.”
Then the venerable Śāriputra said to the Blessed One, “Blessed One, the transcendent state of wisdom is profound.”533
“Because it is pure, Śāriputra,”534 said the Blessed One.
“Blessed One, the transcendent state of wisdom is enlightening,” said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is the seeing,” said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is free of transmigrating,”535 said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is free of emotional defilement,”536 said Śāriputra.
“Because it is pure, Śāriputra.” said the Blessed One.
“Blessed One, the transcendent state of wisdom is free of attainment, free of realization,” said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is free of coming into being,” said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is free of rebirth in the desire realm, the form realm, or the formless realm,” said Śāriputra.
“Because it is pure, Śāriputra,” said the Blessed One.
“Blessed One, the transcendent state of wisdom does not know or conceive,” said Śāriputra.
“Because it is pure, Śāriputra,”537 said the Blessed One.
Śāriputra then asked, “Blessed One, what does the transcendent state of wisdom not know or conceive?”
The Blessed One said, “Śāriputra, the transcendent state of wisdom does not know or conceive physical forms. Why is that? Because it is pure, Śāriputra. Likewise, Śāriputra, the transcendent state of wisdom does not know or conceive feelings, conceptions, conditioning factors, or consciousness. Why is that? Because it is pure, Śāriputra.”538
Śāriputra said, “Blessed One, the transcendent state of wisdom performs no service or disservice in relation to the state of complete knowing.”539
“Because it is pure, Śāriputra,” said the Blessed One.
Śāriputra said, “Blessed One, the transcendent state of wisdom neither apprehends nor disregards anything.”540
“Because it is pure, Śāriputra,” said the Blessed One.
Then the venerable Subhūti said to the Blessed One, “Blessed One, the purity of physical forms is because of the purity of a self.”541
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, the purity of feelings, conceptions, and conditioning factors is because of the purity of a self. Blessed One, the purity of consciousness is because of the purity of a self.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, the purity of the fruit is because of the purity of a self.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, the purity of the state of complete knowing is because of the purity of a self.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, the freedom from attainment and freedom from nonrealization is because of the purity of a self.”542
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, there is no limit to physical forms, because there is no limit to a self.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti said, “Blessed One, there is no limit to feelings, conceptions, conditioning factors, or consciousness because there is no limit to a self.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
Subhūti then said, “Blessed One, the recognition of this by a bodhisattva great being is the same as the transcendent state of wisdom that belongs to a bodhisattva great being.”
“Because it is absolutely pure, Subhūti,” said the Blessed One.
The venerable Subhūti said, “Certainly, Blessed One, the transcendent state of wisdom dwells neither on this shore’s bank, nor the opposite shore’s bank, nor does it dwell split somewhere between the two shores’ banks.”543
“Because it is absolutely pure, Subhūti,” said the Blessed One.
The venerable Subhūti then said, “Blessed One, any bodhisattva great being who has conceptions of it as being so leaves behind this transcendent state of wisdom and distances him- or herself from this transcendent state of wisdom.”
In response, the venerable Subhūti said to the Blessed One, “O Blessed One, in describing even these attachments, it is amazing how well the Blessed One has described, explicated, and pinpointed this transcendent state of wisdom.”545
Then the venerable Śāriputra asked Subhūti, “Venerable Subhūti, what are the attachments?”
The venerable Subhūti said, “Śāriputra, conceiving of physical forms as empty is attachment. Likewise, Śāriputra, conceiving of feelings, conceptions, conditioning factors, or consciousness as empty is attachment. Conceiving of past things as past things is attachment. Conceiving of future things as future things is attachment. Conceiving of present things as present things is attachment. Conceiving of a person on the bodhisattva path earning so much merit through first developing the proper mindset is attachment.”
Then Śakra, powerful lord of the gods, asked the venerable Subhūti, “Subhūti, in what way is it attachment?”
The venerable Subhūti said, “Kauśika, a bodhisattva great being might conceive of that mindset of awakening, thinking, ‘This is the first mindset of awakening,’ and dedicate it, thinking, ‘I dedicate this to unsurpassed, perfect awakening.’ But it is not actually possible for a noble son or daughter who has set out upon the great path to dedicate the essential nature of a mindset.546 For this very reason, Kauśika, when a noble son or daughter helps others recognize it, helps them practice it, helps inspire them toward it, and helps them rejoice in it, then that noble son or daughter should do so in conformity with the truth for the sake of unsurpassed, perfect awakening.547 A noble son or daughter who helps others practice it as authorized by the Buddha in this way does not bring him- or herself down by doing so, but rather relinquishes all the points of his or her own attachment.”548
Then the Blessed One commended Subhūti: “Excellent, Subhūti, excellent. You help the bodhisattva great beings relinquish all the points of attachment. Therefore, Subhūti, I will also make known the other extremely subtle attachments. Listen and pay very good attention to them, as I describe them to you.”
Assenting with “Very well, Blessed One,” the venerable Subhūti listened to the Blessed One.
The Blessed One said, “Subhūti, a faithful noble son or daughter here might pay attention to the worthy, perfectly and completely awakened Tathāgata through signs.549 But as long as signs are present, attachment is present. Why is this so? Because, Subhūti, insofar as attachment arises through signs, he or she rejoices, thinking, ‘I rejoice in those qualities of the Blessed One and the past, present, and future buddhas,’ and then dedicates these, thinking, ‘I dedicate the source of virtue associated with rejoicing to unsurpassed, perfect awakening.’ But, Subhūti, the true nature of things is not something past, future, or present. Something that is not past, future, or present is free from the three times. And something that is free from the three times cannot be dedicated, cannot be made a sign, cannot be made an object, and cannot be seen, heard, considered, or known.”550
“Blessed One, the essential nature of things is profound,” said Subhūti.
“Because it is void, Subhūti,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is profound in its essential nature,” said Subhūti.
“Because it is pure in its essential nature, Subhūti,” said the Blessed One. “Since the transcendent state of wisdom is void in its essential nature, it is profound in its essential nature.”
Subhūti said, “Blessed One, the transcendent state of wisdom is void in its essential nature. I pay homage, Blessed One, to the transcendent state of wisdom.”
The Blessed One said, “All things too, Subhūti, are void in their essential nature, and that voidness of all things in their essential nature is the transcendent state of wisdom. Why is that? Because, Subhūti, the worthy, perfectly and completely awakened Tathāgata has perfectly awakened to all things being uncreated.”
Subhūti then asked, “In that case, Blessed One, has the worthy, perfectly and completely awakened Tathāgata not perfectly awakened to anything?”
The Blessed One said, “To explain, Subhūti, in their essential nature, those things are nothing. Their essential nature is free of any essential nature. Yet, that freedom from essential nature is the true nature of all things, because they share a single defining characteristic, namely, their lack of any defining characteristic. Given this fact, Subhūti, the worthy, perfectly and completely awakened Tathāgata does not perfectly realize any things. Why not? Because, Subhūti, there are no two true natures of things. Indeed, Subhūti, there is only one true nature of all things. Subhūti, that true nature of all things is free of essential nature, and that freedom from essential nature is the essential nature. In this way, Subhūti, all these points of attachment are void.”
“Blessed One, the true nature of things is profound,” said Subhūti.
“Subhūti, the transcendent state of wisdom is profound, as profound as space,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is difficult to comprehend,” said Subhūti.
“That is because, Subhūti, no one becomes perfectly awakened,”551 said the Blessed One.
“The transcendent state of wisdom, Blessed One, is inconceivable,” said Subhūti.
“That is because the transcendent state of wisdom is unknowable through a mindset and inaccessible to a mindset,” said the Blessed One.
“Blessed One, the transcendent state of wisdom is uncreated,”552 said Subhūti.
“Indeed, Subhūti, the transcendent state of wisdom is uncreated because a creator is not something mentally perceived,” said the Blessed One.
Subhūti then asked, “In that case, Blessed One, how should a bodhisattva great being go about life in the transcendent state of wisdom?”
The Blessed One said, “Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life in physical forms. Instead, he or she goes about life in the transcendent state of wisdom.553 Likewise, Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life in feelings, conceptions, conditioning factors, or consciousness. Instead, he or she goes about life in the transcendent state of wisdom.
“Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life conceiving of physical forms as impermanent. Instead, he or she goes about life in the transcendent state of wisdom. Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life conceiving of feelings, conceptions, conditioning factors, or consciousness as impermanent. Instead, he or she goes about life in the transcendent state of wisdom.
“Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life conceiving of physical forms as empty. Instead, he or she goes about life in the transcendent state of wisdom. The same is true for feelings, conceptions, and conditioning factors. Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, then he or she does not go about life conceiving of consciousness as empty. Instead, he or she goes about life in the transcendent state of wisdom.
“Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, he or she does not go about life conceiving of physical forms as fulfilling or unfulfilling, but goes about life in the transcendent state of wisdom. Also, the fulfillment or unfulfillment of physical forms is not physical forms. Subhūti, when a bodhisattva great being is going about life in the transcendent state of wisdom, he or she does not go about life conceiving of feelings, conceptions, conditioning factors, or consciousness as fulfilling or unfulfilling. Instead, he or she goes about life in the transcendent state of wisdom. Also, the fulfillment or unfulfillment of feelings, conceptions, conditioning factors, and consciousness is not feelings, conceptions, conditioning factors, and consciousness.
“If he or she does not go about life even in these ways, he or she goes about life in the transcendent state of wisdom.”
At this, the venerable Subhūti said to the Blessed One, “Blessed One, it is wonderful how much the Blessed One has explained to bodhisattva great beings about the state of having attachment and the state of not having attachment.”554
The Blessed One said, “Subhūti, a bodhisattva great being does not go about life conceiving of physical forms as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.555 The same is true for feelings, conceptions, and conditioning factors. Subhūti, a bodhisattva great being does not go about life conceiving of consciousness as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.
“Subhūti, a bodhisattva great being does not go about life conceiving of the eye as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. Likewise, he or she does not go about life conceiving of anything—including all the way up to the feelings generated through mental contact—as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.
“A bodhisattva great being does not go about life conceiving of the earth element as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of anything—including all the way up to the consciousness element—as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.
“A bodhisattva great being does not go about life conceiving of the transcendent state of generosity as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. The same is true for the transcendent state of ethical discipline, tolerant acceptance, heroic perseverance, and meditation. He or she also does not go about life conceiving of the transcendent state of wisdom as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.
“Likewise, a bodhisattva great being does not go about life conceiving of the qualities—that is to say, the thirty-seven factors in awakening, the powers, the grounds for self-confidence, the types of experiential knowledge, and the eighteen distinctive qualities of a buddha—as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.556
“A bodhisattva great being does not go about life conceiving of the fruition of a stream enterer as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of the fruition of a once-returner as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of the fruition of a non-returner as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of the state of a worthy one as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of the state of a solitary realizer as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. He or she does not go about life conceiving of buddhahood as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom. Subhūti, he or she does not go about life conceiving of even the state of complete knowing as with attachment or without attachment. Instead, he or she goes about life in the transcendent state of wisdom.
“Subhūti, going about life in this way, the bodhisattva great being does not give rise to attachment to physical forms. Nor does the bodhisattva great being give rise to attachment to feelings, conceptions, conditioning factors, or consciousness.
“Subhūti, the bodhisattva great being does not give rise to attachment to anything from the eye up to the feelings generated through mental contact. The bodhisattva great being does not give rise to attachment to anything from the earth element up to the consciousness element. The bodhisattva great being does not give rise to attachment to the transcendent state of generosity, the transcendent state of ethical discipline, the transcendent state of tolerant acceptance, the transcendent state of heroic perseverance, the transcendent state of meditation, or the transcendent state of wisdom. The bodhisattva great being does not give rise to attachment to the thirty-seven factors in awakening, the powers, the grounds for self-confidence, the types of experiential knowledge, or the eighteen distinctive qualities of a buddha.557 The bodhisattva great being does not give rise to attachment to the fruition of a stream enterer, the fruition of a once-returner, the fruition of a non-returner, the state of a worthy one, the state of a solitary realizer, buddhahood, or even the state of complete knowing. Why is that? Because, Subhūti, the state of complete knowing is neither attached nor fettered, neither liberated nor transcended.558 Due to having transcended all such attachments, Subhūti, a bodhisattva great being goes about life in the transcendent state of wisdom.”
Subhūti said, “Blessed One, it is wonderful how profound is this Dharma called the transcendent state of wisdom. Blessed One, it does not get deflated whether or not it is being taught. Moreover, it does not get inflated whether or not it is being taught.”
At this, the Blessed One said to the venerable Subhūti, “Excellent, Subhūti, excellent. It is so, Subhūti, it is so. Subhūti, it is just like, for instance, if the worthy, perfectly and completely awakened Tathāgata were to spend his whole life praising the virtue of space, there would be no inflation of space. Likewise, if he were not to praise its virtue, there would be no deflation of space. Subhūti, it is just like, for instance, with illusory persons. If one were to praise their virtue, they would not be attached or afflicted. Also, if one were not to praise their virtue, they would not be resentful or afflicted.559 Subhūti, the true nature of things would be exactly the same, whether or not it was praised, or for however long it was praised.”
The elder Subhūti said, “Blessed One, while performing difficult noble deeds, going about life in the profound transcendent state of wisdom, and cultivating that transcendent state of wisdom, a bodhisattva great being is neither disheartened nor overexcited, and, in this state, he or she engages in meditation and does not turn back. Blessed One, this particular cultivation of the transcendent state of wisdom is the cultivation of space.560 Blessed One, I would pay homage to any bodhisattva great being who has donned such armor. Why is that? Blessed One, anyone who fastens this armor together with space is someone who wishes to don such armor for the sake of beings.561 And, Blessed One, a bodhisattva great being is someone who has donned that great armor. Blessed One, a bodhisattva great being is a hero who wishes to don such armor for the sake of sentient beings, who are like space. That bodhisattva great being wishes to realize unsurpassed, perfect awakening for the sake of sentient beings, who are like the source of qualities.562 Blessed One, he or she wishes to completely liberate space. Blessed One, he or she wishes to lift up space. That bodhisattva great being, who has attained the armor of the perfection of great heroic perseverance, has donned the armor for the sake of beings who are like space, who are like the source of qualities.”563
Then one of the other monks, with his hands cupped together in reverence, prostrated to the Blessed One and said, “Blessed One, I pay homage to the transcendent state of wisdom. This is because the transcendent state of wisdom does not cause any thing to arise and does not cause any thing to cease.”
Subhūti said, “Kauśika, a bodhisattva great being who engages in meditation in this transcendent state of wisdom will engage in meditation in space. Kauśika, such a bodhisattva great being—who thinks that he or she should train in the transcendent state of wisdom and engage in meditation—will engage in meditation in intermediate space.”565
Then Śakra, powerful lord of the gods, said to the Blessed One, “Let the Blessed One give his order and I will provide the safeguard for, defend, and protect any noble son or daughter who keeps this transcendent state of wisdom.”566
Subhūti said, “Thus, Kauśika, if a bodhisattva great being remains in the transcendent state of wisdom as explicated, then that transcendent state of wisdom itself will be his or her safeguarder, defender, and protector.567 On the other hand, if he or she ever lacks the transcendent state of wisdom, then humans and nonhumans who prey on weakness and seek ways to attack will find any vulnerability in him or her. Moreover, Kauśika, one should think that safeguarding, defending, and protecting any bodhisattva great being going about life in the transcendent state of wisdom is the same as safeguarding, defending, and protecting space. So, what do you think, Kauśika? Do you have the power to safeguard, defend, and protect an echo?”
Subhūti said, “Kauśika, it is exactly the same when the bodhisattva great being, going about life and abiding in the transcendent state of wisdom, recognizes that all things are like an echo.568 The bodhisattva great being abides in such a way that he or she does not develop conceits about those things, identify them, perceive them, or conceive of them. Nor are they found, seen, observed, or mentally perceived. If the bodhisattva great being abides in this way, then he or she goes about life in the transcendent state of wisdom.”569
Then, through the Buddha’s miraculous power, the Four Great Kings in this billionfold, great order world system, all the Śakras who are powerful lords, all the Great Brahmā gods along with Great Brahmā, who is the earth protector, all approached the Blessed One. After approaching, they made obeisance to the Blessed One’s feet with their heads, then circumambulated the Blessed One three times and stood to one side. While standing to one side, they all recollected the one thousand buddhas through the Buddha’s miraculous power and the Buddha’s blessings.
The transcendent state of wisdom expounded by the monk named Subhūti, through these very terms, words, and syllables, is this chapter on the transcendent state of wisdom in which Śakra, powerful lord of the gods, alone asks the questions and causes the questions to be asked. In the same location, the very location where this transcendent state of wisdom was uttered, the bodhisattva great being Maitreya will utter this transcendent state of wisdom after he realizes unsurpassed, perfect awakening.570
This ends the chapter “Purity,” the eighth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”