Perfection of Wisdom in Eight Thousand Lines

I.i. The Blessed One causes Subhūti to illuminate for bodhisattvas the way to go beyond cyclic existence in the transcendent state of wisdom (1.3).

I.ii. Subhūti cannot find anything to illuminate for anyone, i.e., any transcendent state of wisdom to illuminate for any bodhisattva (1.6).

I.iii. He explains that remaining in a mindset undiscouraged while not finding anything is the guidance and instruction. That mindset is free of any mindset. It is the luminously clear, essential nature of a mindset to be realized (1.7). Thus, a bodhisattva does not go about life in designations, conventional signs, or conceptualizations. He or she sees all things to lack the inherent nature of things that ordinary, naive sentient beings imagine to exist. Likewise, a bodhisattva sees him- or herself and all beings to be like magical illusions.

I.iv. For this reason, the terms bodhisattva, great being, and Great Vehicle are free of referents (1.60).

I.v. But a bodhisattva is someone free of entanglements with any things, who aims to realize the objective of awakening (1.60).

I.vi. A bodhisattva is called a “great being” for several reasons, including his or her great goal of liberating all beings (1.62).

I.vii. With this unentangled mindset, a bodhisattva is equipped with the great armor, while knowing that he or she is not equipped with any armor (1.76).

I.viii. The Blessed One teaches what it means for a bodhisattva to set out on a great journey in the Great Vehicle (1.84).

I.ix. He says one should recognize the bodhisattva by means of his or her perfection of the six transcendent states (1.84).

I.x. But he or she goes beyond cyclic existence and comes to dwell in the state of complete knowing, even though no bodhisattva and no Great Vehicle can be found or mentally perceived (1.85) because all things are free of arising (1.98).

This chapter is framed by the central play on the Sanskrit word pratibhāna, which means both “illuminating” oneself by becoming clear about the transcendent state of wisdom and “illuminating” others by speaking in a manner that transmits wisdom to them.

The chapter corresponds in content to chapters 1–13 of the Twenty-Five Thousand and Hundred Thousand, and to chapters 1–21 of the Eighteen Thousand. Some points within it that correspond to where new chapters begin in the long sūtras are marked by notes in the text. However, while many of the themes within this chapter are discussed in similar ways in the longer sūtras, in the latter they contain additional themes and more extended discussions that cannot always be matched to this scripture.

II.i. The brilliance of the Buddha’s miraculous power (anubhāva), majesty (tejas), and blessings (adhiṣṭhāna) outshines the splendor of the gods listening to the teaching, because they lack the mindset of awakening.

II.ii. Subhūti explains that a bodhisattva dwells in the transcendent state of wisdom by means of dwelling in emptiness, (2.6) i.e., by means of freedom from dwelling (2.25), because nirvāṇa and a magical illusion are free of duality and free from creating duality.

II.iii. Only those whose worldly influences have dissipated can accept the transcendent state of wisdom explicated in this way. In fact, there is no training in the transcendent state of wisdom, or any way to pursue it, because it is a perfection beyond measure and infinite just as sentient beings are beyond measure and infinite.

This chapter is framed by the central play on the word sthāna to mean “dwelling on” in a negative sense or “abiding in” in a positive sense.

The chapter corresponds to chapters 14–16 in the Twenty-Five Thousand and Hundred Thousand, and to chapters 22–25 in the Eighteen Thousand.

II.iv. The Blessed One teaches the many worldly benefits gained by a bodhisattva who keeps the Transcendent State of Wisdom⁶³ in mind, chants it, masters it, passes it on, and so on. Beyond gaining these worldly benefits, being immune to Māra’s attacks, and protected by the gods, a bodhisattva is transformed by the transcendent state of wisdom.

II.v. By training in it as a magical incantation, a bodhisattva comes to attain the knowing of someone who has complete knowing.

II.vi. Furthermore, by preserving the Transcendent State of Wisdom and paying tribute (satkuryāt) to it with flowers, incense, and so on, a bodhisattva earns infinitely more merit than doing the same for the stūpas containing a buddha’s physical relics. Since the transcendent state of wisdom gives birth to the Tathāgata’s state of complete knowing, the Transcendent State of Wisdom scripture is the genuine relic and repository of his knowing, to be venerated with a wide variety of devotional offerings. At the very least, one should preserve the Transcendent State of Wisdom scripture in hopes of preserving it for future bodhisattvas. But after developing the mindset of awakening, for his or her own sake, a bodhisattva should have intense faith, trust, and confidence in the Transcendent State of Wisdom, and zealously listen to it, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. For the sake of others, a bodhisattva should elucidate it, unpack its meaning, mentally investigate it, and fully examine it. The Blessed One teaches that he praises the positive qualities of the transcendent state of wisdom (3.80) because it takes pride of place over the five other transcendent states. Those five are called “perfection” only because its wisdom transforms their roots of virtue through dedicating them to the state of complete knowing.

This chapter is framed by the central play on the Sanskrit word pariṇāmana, used to suggest both “transforming” worldly activities and “dedicating” them in the transcendent state of wisdom.

The chapter corresponds to chapters 17–21 in the Twenty-Five Thousand and Hundred Thousand, and to chapters 26–30 in the Eighteen Thousand.

II.vi. (cont.) The Blessed One teaches that a bodhisattva should venerate the transcendent state of wisdom, because a buddha is not a physical body but a body of the truth that can only be seen by actualizing it oneself through the transcendent state of wisdom (4.2). The Blessed One teaches that he singles out the transcendent state of wisdom for praise, because whenever a bodhisattva is practicing generosity, ethical discipline, tolerant acceptance, heroic perseverance, meditative concentration, or looking insightfully into the nature of things, the transcendent state of wisdom alone takes the fore. But ultimately, there is no difference among the six transcendent states because they all are supported by skill in means and dedicated by the transcendent state of wisdom to the state of complete knowing (4.26).

This chapter is framed by the central play on the Sanskrit word pūrvaṃgamā, used to suggest that the transcendent state of wisdom both “takes the fore” in terms of leading and guiding other positive qualities and transcendent states, and also “takes precedence” in terms of importance and superiority.

The chapter corresponds to chapter 22 in the Twenty-Five Thousand and Hundred Thousand, and to chapter 31 in the Eighteen Thousand.

II.vii. The Blessed One teaches that when a bodhisattva pays tribute to this Transcendent State of Wisdom with a wide variety of other devotional offerings and venerates it, he or she earns great merit. But when a bodhisattva, with faith, belief, conviction, and a clear mindset, shares the Transcendent State of Wisdom with others (5.1) and inspires them to fully engage it by helping them understand it, practice it, be enthusiastic about it, and rejoice in it (5.12), he or she earns infinitely more merit (5.85).

This chapter is framed by the central play on the fact that even though the Blessed One agrees each time when Śakra says it would not be easy to come up with any quantification or comparison for such masses of merit, the Blessed One continues to stretch the comparison further and further so that the difference in merit sinks in.

The chapter corresponds (more or less) to chapter 23 in the Twenty-Five Thousand and Hundred Thousand, and to chapter 32 in the Eighteen Thousand.

II.viii. The bodhisattva Maitreya explains that when a bodhisattva rejoices in others’ roots of virtue and dedicates them to unsurpassed, perfect awakening, the actual thing that produces the merit is called (ākhyāyate) the foremost (agram) and so on, when compared with any other things producing merit, such as generosity, ethical discipline, and so on (6.1). However, the bodhisattva does not turn those things into conventional signs but rather knows them to be nonexistent‍—a point not to be taught to beginning bodhisattvas because it might undermine their faith (śraddhā), appreciation (preman), trust (prasādaḥ), or devotion (gaurava) (6.15). That said, a bodhisattva can dedicate to perfect awakening the merit of rejoicing only if he or she has no conception or mental perception of a “mindset” that is rejoicing or that is dedicating (6.38).

II.ix. A bodhisattva knows all things to be unborn and manifested only by the imagination. Thus, he or she rejoices in the true nature of those things, knowing them all‍—i.e., the generosity, ethical discipline, and so on, up to the buddhas themselves‍—to be the same as liberation (6.96).

This chapter is framed by the central play on the Sanskrit word vastu to describe both “the thing” producing merit and the lack of any “things” on which dedicating and rejoicing are based.

The chapter corresponds to chapter 24 in the Twenty-Five Thousand and Hundred Thousand, and to chapter 33 in the Eighteen Thousand.

II.x. The transcendent state of wisdom knows everything and actualizes the knowing of someone who has complete knowing. It brings an end to all habitual tendencies connected with the two obstructions of emotional defilements and objects of knowledge. It brings forth all the awakened qualities of a buddha. Hence, one should pay homage to the transcendent state of wisdom in exactly the same way that one pays homage to the Teacher. To accomplish the transcendent state of wisdom is not to accomplish the five constituents of experience. But, by not mentally constructing anything, one accomplishes the five constituents of experience. Of course, such an accomplishment confers nothing, and that is how it confers the state of complete knowing, because the transcendent state of wisdom is free of arising and cessation and it neither increases nor decreases the constituents of experience (7.22). The constituents underlying the clinging to existence are empty and void, free of duality (advayam), and free from creating duality. But for this reason, certain bodhisattvas might still be unable to have trust or firm conviction in this transcendent state of wisdom and may reject it (7.29). If they not only criticize the state of complete knowing, but also discourage (vicchandayiṣyanti) other persons, they will suffer terribly and end up wandering from hell to hell for a very long time (7.30).

This chapter is framed by the central play on the Sanskrit word nirhāra, which can mean either to “bring to an end” in the sense of removing something or “bring forth” in the sense of accomplishing something.

The chapter corresponds to chapter 25 and the first part of chapter 26 in the Twenty-Five Thousand (down to and including 26.24); to chapter 25 and the first part of chapter 26 (down to and including 26.28) in the Hundred Thousand; and to chapter 34 and the first part of chapter 35 (down to and including ) in the Eighteen Thousand.

II.xi. The Blessed One teaches that it is difficult to have firm conviction in the purity of the transcendent state of wisdom for someone who is not committed to practice, is devoid of the roots of virtue, or has fallen into the hands of unvirtuous friends. But a bodhisattva knows that the five constituents of experience are neither fettered (abaddhaḥś) nor liberated (amuktaḥ) in the past, present, or future (8.5), because the purity of the five constituents of experience is the purity of the fruit, and the purity of the fruit is the purity of the five constituents of experience (8.7).

III.i-ii. Because it is absolutely pure, the transcendent state of wisdom dwells neither on this shore’s bank, nor on the opposite shore’s bank. Nor does it dwell split somewhere between the banks of the two shores (8.29).

III.iii-iv. A bodhisattva who conceives of such things distances him- or herself from this transcendent state of wisdom.

III.v. It is an attachment for a bodhisattva to conceive of any things, including his or her own first development of the mindset of awakening, and so on.

III.vi. Instead, a bodhisattva simply aims to help others practice the transcendent state of wisdom in accordance with reality for the sake of perfect awakening (8.34). As long as signs are present, his or her attachment is still present (8.36) because all things share a single defining characteristic, namely their lack of any defining characteristic (8.40).

III.vii. A bodhisattva does not go about life conceiving of anything, from physical forms up to a buddha’s complete knowing, as something with or without attachment. By transcending all such attachments, a bodhisattva goes about life in the transcendent state of wisdom (8.60).

III.viii. Whether or not one praises its virtue, it does not get inflated or deflated. There is nothing in it that needs to be safeguarded, defended, or protected because no things are found or observed, like an echo (8.68).

The last part of this chapter is framed by the central play on the Sanskrit words sasaṅga and asaṅga. The translations “with attachment” and “without attachment” aim to capture the meaningful ambiguity in the Sanskrit that could mean either subjectively attached or unattached, or objectively impeding or not impeding. The ambiguity allows for cyclic existence and nirvāṇa to be seen as objectively impure or pure according to disciples, and as subjectively impure or pure according to bodhisattvas.

The chapter corresponds to the rest of chapter 26 (starting at 26.29), all of chapter 27, and the first part of chapter 28 (down to and including 28.41) in the Twenty-Five Thousand; to the rest of chapter 26 (starting at 26.24 5), all of chapter 27, and the first part of chapter 28 (down to and including 28.278) in the Hundred Thousand; and to the rest of chapter 35 (starting at ), all of chapter 36, and the first part of chapter 37 (down to and including ) in the Eighteen Thousand.

III.ix. The Blessed One and others generally explain the one hundred ten subjective aspects that know the objective reality at the level of worthy ones, bodhisattvas, and buddhas. To begin with, Subhūti explains that the transcendent state of wisdom and its name are not mentally perceived. The Blessed One teaches that upon awakening, Maitreya will see the five constituents of experience to be neither permanent nor impermanent, neither fettered nor liberated, because they are absolutely pure (9.2). The empty state, the state free of signs, and the state free of inclinations do not start or stop (9.13).

IV.i. Subhūti explains that a bodhisattva, who possesses the transcendent state of wisdom, does not awaken to any Dharma, will not set in motion a wheel of Dharma, nor reveal any Dharma, because no Dharma is mentally perceived, indicated, or set in motion. Absolutely no Dharma has come into being or will be caused to stop, because, from the beginning, no things (dharma) have come into being since they are void by nature. Thus, (a) from the perspective of the nonexistence of space, it is a perfection that is nonexistent, equal, void, indestructible, and so on, because physical forms and so on are nonexistent, equal, void, indestructible, and so on. (b) From the perspective of its freedom from a false nature, from conceptualizing, from mentally perceiving signs, and so on, it is a perfection free of attachment, free of origination, null, free of faults, free of defilements, and so on. (c) From the perspective of its inability to be harmed, its not being deflated, its lack of attachment or grudge, its having transcended calculation, and so on, it is a perfection of power, self-confidence, experiential knowledge, all the distinctive qualities of a buddha, and so on.

The second part of this chapter is framed by the central play on the Sanskrit word dharma. It refers to the Buddha’s teachings, to things in general, and, finally, to the qualities of a buddha.

The chapter corresponds to the rest of chapter 28 (from 28.42) and all of chapter 29 in the Twenty-Five Thousand; to the rest of chapter 28 (from 28.279) and all of chapter 29 in the Hundred Thousand; and to the rest of chapter 37 (from ) and all of chapter 38 in the Eighteen Thousand.

IV.ii. The Blessed One and others generally elaborate on the twenty-three practice perspectives concerning the aspects mentioned in the previous chapter. To begin with, Śakra explains that a bodhisattva who even so much as hears this transcendent state of wisdom must have performed a service to the former conquerors, planted the roots of virtue under numerous buddhas, and have been accepted by virtuous friends. So, what more needs to be said about those who take it in, keep it in mind, chant it, master it, and so on? Śāriputra explains that any bodhisattva who does all this with intense faith and the mindset of awakening will become a bodhisattva great being beyond regressing (10.2). The Blessed One teaches that to engage in meditation in the transcendent state of wisdom, a bodhisattva neither dwells on physical forms and so on, nor the notion of physical forms and so on. Since a bodhisattva also does not dwell on the notion that physical forms and so on are profound and so on, he or she engages in meditation on physical forms and so on in the transcendent state of wisdom (10.9). A bodhisattva does not go about life in any things, and thus goes about life in the transcendent state of wisdom (10.37).

IV.iii. The Blessed One teaches the fourteen benefits to be gained through practice. To begin with, it is only due to the miraculous power of the buddhas that a bodhisattva can even take in the Transcendent State of Wisdom, keep it in mind, chant it, master it and so on (10.43). A bodhisattva borne in mind and supported by the buddhas will encounter no obstacles created by Māra (10.44). His or her mental exertion will be extremely effective, beneficial, fruitful, and rewarding, because the transcendent state of wisdom is intimately connected with the ultimate reality of everything, so sentient beings who attend to it gain insight into reality as it is. Furthermore, these scriptures associated with the six transcendent states will spread in the south, then spread from the south further to the east, and then from the east further to the north (10.49). This will cause many beings to practice the transcendent state of wisdom, see it accurately, be inspired by it, and become established in it (10.53). In all future lives, they will spontaneously encounter this and other scriptures connected to the transcendent state of wisdom.

The first part of the chapter revolves around the wordplay of negating both the things opposed to proper practice and the things in line with proper practice.

The chapter corresponds to chapter 30 in the Twenty-Five Thousand and Hundred Thousand, and to chapter 39 in the Eighteen Thousand.

IV.iv. The Blessed One teaches the faults to overcome through practice as the forty-six types of Māra’s activities that bodhisattvas will encounter as obstacles. For instance, bodhisattvas might take a long time to become illuminated by explanations about the transcendent state of wisdom. Or, as they are being illuminated, they will become distracted. Or, as they study, they will fail to be mindful about it, lack trust or enjoyment in it, and so on (11.4). Or, they will think that they should instead seek the collections of scriptures that recommend the stages of disciples and solitary realizers (11.8). Or, they leave behind the transcendent state of wisdom and distance themselves from it and so on (11.15). Any distraction or lack of the necessary conditions to study or practice the transcendent state of wisdom is the activity of Māra (11.30). Motivated by the fact that the transcendent state of wisdom causes sentient beings to abandon the defilements and to attain the state of complete knowing (11.45), Māra magically influences bodhisattvas not to take in the Transcendent State of Wisdom, or to keep it in mind, chant it, master it, and so on (11.50). A bodhisattva must recognize these obstacles as activities of Māra and abandon them.

The chapter is framed by the central play on the Sanskrit word karma, which can mean a “deed,” “by-product,” or “magic.” The word karma is consistently translated here as the “activity” of Māra, but it has these three meanings in different parts of the chapter.

The chapter corresponds to all of chapter 31 and to the first part of chapter 32 (down to 32.62) in the Twenty-Five Thousand; to all of chapter 31 and to the first part of chapter 32 in the Hundred Thousand; and to all of chapters 40 and 41 in the Eighteen Thousand.

IV.v. The Blessed One teaches that the transcendent state of wisdom has the defining characteristic of a mother of noble beings, because she gives birth to them, undertakes difficult noble deeds for them, gives them a life, and shows them the world (12.1). To be specific, she shows them that the world, which consists in the five constituents of experience, has twenty-three characteristics in the context of a worthy one’s complete knowing, nine characteristics in the context of a bodhisattva’s knowing of the path, and twelve characteristics for a buddha’s knowing of all aspects. For instance, she shows them how the world does not perish or get destroyed insofar as it has the nature of emptiness, freedom from signs, and so on (12.9). Also, she shows them how the mindsets of innumerable sentient beings are distracted or not, emotionally defiled or not, stuck or not, and so on (12.17). Furthermore, she shows them what is accepted and denied in those mindsets, such as existence or nonexistence after death, an eternal self or world, and so on (12.44). She shows them the actual nature of the world, which is to say, of all things (12.51). These characteristics are not dependent upon anything (12.57). But the buddhas depend upon this transcendent state of wisdom (12.61). Since this transcendent state of wisdom causes the buddhas to realize all things to be uncreated (akṛtā) and so on, they are appreciative and grateful (12.62).

The whole chapter plays on the words saṃdarśana and saṃdarśayitrī, and later in the chapter it plays on the words kṛtajña and akṛtajña, and niśrita and upaniśritya. The play on the words saṃdarśana and saṃdarśayitrī is that she “shows” them the world but also “makes the world appear” empty, uncreated, and so on. The play on the words kṛtajña and akṛtajña is that the buddhas are both “appreciative” (kṛtajña) toward her for showing the world and “know it to be uncreated” (akṛtajña). The play on the words niśrita and upaniśritya is that they are “dependent” (upaniśritya) on her for showing the characteristics to be “not dependent” (aniśrita) on anything.

The chapter corresponds to the rest of chapter 32 (from 32.63) and all of chapter 33 in the Twenty-Five Thousand; to the rest of chapter 32 and all of chapter 33 in the Hundred Thousand; and to chapters 42 and 43 in the Eighteen Thousand.

IV.v. (cont.) The Blessed One teaches that the transcendent state of wisdom assists with tasks that are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled, because the state of an awakened one has these distinctive characteristics (13.1). In that state, one also sees all things, just like space, to be inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled (13.16). Upon hearing this, the mindsets of many beings become free of clinging and liberated from worldly influences (13.18). But the state of complete knowing also has no apprehending and no fixation (13.24). Thus, the transcendent state of wisdom is profound, difficult to see, and difficult to comprehend. If a bodhisattva has firm conviction in it, he or she must have performed services for former conquerors and have planted the roots of virtue over a long period.

This chapter plays upon slightly different usages of the Sanskrit word kṛtya. Understand the translation of the singular “task” to mean a “service” (kṛtya) being performed for others and the translation of the plural “tasks” to mean the “duties” (kṛtya) of others being performed.

The chapter corresponds to the first part of chapter 34 (down to 34.16) in the Twenty-Five Thousand; to the equivalent first part of chapter 34 in the Hundred Thousand; and to the first part of chapter 44 (down to ) in the Eighteen Thousand.

IV.v. (cont.) The Blessed One teaches that a bodhisattva with firm conviction in the transcendent state of wisdom, who follows a Dharma teacher like a newborn calf following its mother, will die and be reborn exclusively among humans (14.2). But a bodhisattva could also have been reborn in the human realm after having died in other buddhafields, where he or she served (paryupāsya) other buddhas and fully pursued his or her questions (14.4). Whatever the case, if that bodhisattva does not have faith, trust, or longing, then he or she does not gain the support of the transcendent state of wisdom and skill in means, and instead gets stuck at the levels of disciples or solitary realizers (14.8). The Blessed One gives a series of comparisons here for the benefits of faith, trust, and longing: after a shipwreck, holding on to a floating piece of wood (14.7); carrying water in a clay pot that has been fired rather than unfired (14.8); launching a boat whose holes are caulked rather than uncaulked (14.10); and getting out of bed at the age of one hundred twenty years old with the support of two strong men rather than without that support (14.14).

The chapter’s comparisons hinge upon worldly and spiritual usages of the same Sanskrit words. For example, a drowning person can depend for support (adhyālambate) on floating wood or a bodhisattva can depend for support (adhyālambate) on the transcendent state of wisdom; a pot can be fired (paripakvatva) by a kiln or a bodhisattva can be matured (paripakvatva) by the transcendent state of wisdom; a sailor can do repairs to a boat (parikarmakṛtāṃ) or a bodhisattva can do preliminary practices (parikarmakṛtāṃ) for the transcendent state of wisdom; a feeble old man can be held up (parigṛhītaṃ) by strong men or a bodhisattva can be held up (parigṛhītaṃ) by the transcendent state of wisdom.

The chapter corresponds to the rest of chapter 34 (from 34.17) and all of chapter 35 in the Twenty-Five Thousand; to the rest of chapter 34 and all of chapter 35 in the Hundred Thousand; and to the rest of chapter 44 (from ) and all of chapter 45 in the Eighteen Thousand.

IV.v. (cont.) The Blessed One teaches that a beginning bodhisattva who wishes to train in this transcendent state of wisdom should be devoted to virtuous friends, under whose guidance he or she should engage in meditation in the perfection of generosity, ethical discipline, tolerant acceptance, heroic perseverance, meditation, and wisdom (15.2). While practicing these, a bodhisattva does not hold fast to awakening as physical forms and so on, because the transcendent state of wisdom is not held fast (15.4). Having set out to realize awakening in this way, a bodhisattva performs difficult noble deeds for the sake of the world’s benefit and happiness. He or she aims to become a refuge, a shelter, a resting place, and so on for the world (15.11), because he or she will teach people the truth that physical forms rest upon space (15.23). A beginning bodhisattva, who will come to know the profound transcendent state of wisdom, must possess the inherent nature devoid of needing to withdraw, (15.26) because he or she is equipped with the great armor, namely, the armor that is not equipped with anything. Thus, there is nothing actualized in the transcendent state of wisdom, because cultivating the transcendent state of wisdom is like cultivating space (15.33).

This chapter plays upon the two Sanskrit words gati and gatikā‍—both of which can refer either to the going to a destination or to the destination itself (in the sense of either a destiny or a state of existence). Here, the word gati is translated consistently as “resting place” since it is used as a synonym for refuge, and the word gatikā as “rest upon” because it leads to that.

The chapter corresponds to all of chapters 36 and 37, and the first part of chapter 38 (down to 38.14) in the Twenty-Five Thousand; to all of chapters 36 and 37 and the first part of chapter 38 in the Hundred Thousand; and to all of chapters 46 and 47 and the first part of chapter 48 (down to ) in the Eighteen Thousand.

IV.v. (cont.) Subhūti explains that the truth has an unobstructed nature because, insofar as it is like space, it is free from the mental perception of any places. Śakra says that Subhūti is born after the Blessed One, because whenever he teaches the truth he teaches it in the light of emptiness. Subhūti replies that, in being unborn, he is born after the Tathāgata and has followed after the Tathāgata’s actual nature. This is because all things, the Tathāgata, and Subhūti all share the same actual nature, which is unchanging, free of change, nonconceptual, and free of conceptualization (16.3). It is a nondual actual nature that is free of duality and free from creating duality. It is not anywhere different from the actual nature of everything (16.6). Subhūti has assimilated that actual nature that belongs to him, the Tathāgata, and all things (16.7). Then, the Blessed One teaches that the mindsets of bodhisattvas in the assembly have only just then become free of clinging and liberated from worldly influences because, despite having served prior buddhas and accumulated merit, those bodhisattvas had previously only actualized the pinnacle of reality at the level of disciples or solitary realizers, not at the level of a buddha, because they were not supported by the transcendent state of wisdom, lacked skill in means, and had no virtuous friend (16.19).

IV.vi. Subhūti explains that all things are empty, including anyone who could realize awakening and anything that could be realized. The Blessed One teaches that since awakening is a nonoccurrence, not really existent, nonconceptual, and unfabricated, it is something extremely difficult to attain (16.25). No one dwells in the true nature of things alone by way of being free from dwelling on anything because nothing is mentally perceived as a continuum (16.53).

IV.vii. But if any bodhisattva wishes to go beyond cyclic existence to awakening, then he or she should dwell impartially toward all beings (16.67). He or she should regard others with a benevolent mindset and so on, should practice generosity and so on, and should help others to take on these practices (16.69).

This chapter plays upon three similar-sounding Sanskrit words‍—“born after” (anujāta), “followed after” (anuyāta), and “assimilated to” (anugata)‍—as different aspects of taking after the buddha’s actualization of the actual nature. It also plays on forms of the Sanskrit verb √sthā: “dwells” (sthita), “free from dwelling” (asthāna), and “continuum” (sthiti), to express the paradoxical nature of awakening as a state of being.

The chapter corresponds to all the remaining content of chapter 38 in the Twenty-Five Thousand (beginning at 38.15); to the (equivalent) remaining content of chapter 38 in the Hundred Thousand; and to all the remaining content of chapter 48 in the Eighteen Thousand (beginning at ).

IV.viii. The Blessed One now explains the attributes, indications, and signs of bodhisattvas beyond regressing. A bodhisattva beyond regressing has firm conviction and immerses him- or herself in the fact that the actual nature is exactly the way it is. He or she does not look up to other renunciants or brahmins and does not pay homage to gods and so on (17.3). He or she practices the ten virtuous ways of acting and so on (17.4). He or she masters a teaching and gives a teaching for the benefit of all sentient beings and so on. He or she does not become worried and so on and does not have a wandering mindset and so on (17.5). He or she embraces mental purity more and more (17.8). He or she gives no weight to worldly concerns such as receiving donations, tributes, fame, and so on. He or she does not waver or get deterred by Māra’s many tricks (17.11) because, by achieving direct realization in the true nature of things, he or she cannot be led astray and so on (17.12). He or she is never preoccupied with any dependent arising of the constituents of experience, elements, and bases, and so on (17.22). He or she even gives him- or herself away and gives up his or her life for the sake of apprehending the genuine truth (17.29).

This chapter does not have central puns or wordplay, since it is essentially a list of attributes, indications, and signs.

The chapter corresponds to all of chapters 39 and 40 in the Twenty-Five Thousand; all of chapters 39 and 40 in the Hundred Thousand; and all of chapters 49 and 50 in the Eighteen Thousand.

IV.viii. (cont.) The Blessed One outlines the extremely profound points connected with the transcendent state of wisdom. The Blessed One teaches that the term profound here refers to emptiness, and the freedom from signs, inclinations, and so on (18.4). The term profound refers to everything because physical forms and so on are as profound as their actual nature (18.5). If a bodhisattva engages in meditation on this even just for a single day, that bodhisattva performs a karmic deed so great that it causes that bodhisattva to turn his or her back on cyclic existence for many eons and instead to abide in this transcendent state of wisdom, train in it, progress in it, and so on (18.12). If a bodhisattva were to engage in meditation in this transcendent state of wisdom even just for a single day, he or she would earn more merit than serving, supporting, making donations, and so on to all the worthy ones and solitary realizers for eons equal in number to the grains of sand in the River Ganges (18.13). If a bodhisattva were also to actually engage in meditation in retreat again and again while constantly supported by the transcendent state of wisdom, and when emerging from meditation, to give others the gift of the Dharma, then he or she would earn an even greater amount of merit than that. But a bodhisattva, going about life in the transcendent state of wisdom at this point on the path, knows the accumulation of merit simply to be “empty.” (18.19). Anything that is empty is also inexhaustible, and its emptiness is also its immeasurability. The terms immeasurable, incalculable, inexhaustible, emptiness, the freedom from signs, and so on are all synonyms. Subhūti explains that the Buddha teaches (deśitā) the true nature of all things, and yet the true nature of all things is inexpressible (18.27). But the Buddha clarifies that emptiness is not somehow an inexpressible thing at the core of the transcendent states that decreases or increases (18.31). The actual nature that neither increases nor decreases is unsurpassed, perfect awakening (18.37).

A key wordplay in this chapter centers around the Sanskrit word abhisaṃskāra, which, to make sense in English, has been translated as “accumulation” in relation to merit but translated as “cumulative construction” (that is, mental construct, conceptualization) in relation to physical forms and so on.

The chapter corresponds to chapter 41 in the Twenty-Five Thousand; chapter 41 in the Hundred Thousand; and chapter 51 in the Eighteen Thousand.

IV.viii. (cont.) The Blessed One teaches that a bodhisattva does not realize awakening as a result of either the first or last mindsets of awakening‍—and yet he or she does not realize unsurpassed, perfect awakening without them. He or she also does not awaken as a result of anything other than those mindsets‍—and yet a bodhisattva does realize awakening (19.5). Also, a bodhisattva does not go about life aiming to abandon conventional signs (nimitta) in this very life, like a disciple who does not accomplish the qualities of a buddha. Rather, a bodhisattva has the skill in means to know what a conventional sign is, while intensively cultivating the freedom from signs (19.28).

IV.ix. A bodhisattva‍—who arrives at the transcendent state of wisdom, goes about life in it day in and day out, and repeatedly practices it‍—does the same even in his or her dreams. And since he or she knows all things to be like dreams, such a bodhisattva does not incur or accrue any karmic deeds (19.32). A tathāgata is just like pure space, free of all thinking and conceptualizing. Hence, he produces no karmic deeds. He has no mindset, mental activity, or karmic deeds because the twelve dependently arisen objective bases do not arise for him (19.36). In response to the question of whether giving gifts and dedicating the merit in dreams is somehow real, Maitreya explains that these things cannot be physically encountered, or verbally described, or mentally focused upon because all things lack any inherent nature (19.42).

IV.x. The Blessed One teaches that a bodhisattva is not frightened by anything because he or she engages in meditation with the confidence that he or she possesses a reserve of strength necessary to become completely awakened (19.45). He or she is not frightened, for instance, by carnivorous animals, by thieves, by a lack of drinkable water or food, by disease, and so on (19.48). A bodhisattva would also never develop a mindset that thinks it will take “a long time” to realize unsurpassed, perfect awakening‍—nor would he or she be frightened at such a thought (19.51). Furthermore, a bodhisattva would don the great armor, thinking to apply him- or herself with unwavering heroic perseverance until realizing awakening, praying that in his or her buddhafield, all sentient beings will be free of all such things too‍—i.e., carnivorous animals, thieves, a lack of drinkable water or food, disease, and so on. The Blessed One also foreordains the perfect awakening of the noble lady Gaṅgadevī, after she comes forward to say she is not frightened of those places (19.53). He then describes her journey and what her buddhafield will be like when she attains awakening (19.58).

The theme of this chapter, rather than wordplay or negations, is Gaṅgadevī, a member of the assembly, stepping forward in an unusual manner to provide a living example of the bodhisattvas about whom the Blessed One has been speaking.

The chapter corresponds to the remainder of chapter 41 (starting at 41.47) and all of chapters 42 and 43 in the Twenty-Five Thousand; the remainder of chapter 41 and all of chapters 42 and 43 in the Hundred Thousand; and the remainder of chapter 51 (starting at ) and all of chapters 52 and 53 in the Eighteen Thousand.

IV.xi. The Blessed One teaches how a bodhisattva should cultivate emptiness and engage in the meditative concentration on it by not identifying the true nature of things as the true nature of things, and not directly actualizing the pinnacle of reality (20.2) He or she does this through considering emptiness to be replete with all the excellent qualities to be ripened through abiding in the gateway to complete liberation, namely, the meditative concentration on emptiness and so on (20.4). The Blessed One teaches why a bodhisattva chooses not to actualize the pinnacle of reality directly, using the similes of an extremely able and courageous man who saves his family from dangerous attacks (20.5); of a large bird floating in midair without landing; and of a master archer able to prevent his arrow from falling to the earth (20.10). Likewise, a bodhisattva does not actualize the pinnacle of reality because he or she is supported by skills in various means and wishes to increase his or her pure qualities so that he or she can eventually teach the Dharma to all sentient beings and free them from their misconceptions and so on (20.13). The topic of the bodhisattva’s skill in means continues to 20.18.

V.i. The Blessed One then teaches how to recognize a bodhisattva beyond regressing. Among the signs are if a bodhisattva, even when dreaming, can perceive everything as a dream without actualizing awakening; does not develop a mindset to benefit him- or herself; sees him- or herself teaching the Dharma as a buddha; is not frightened by encounters with great danger or suffering; sees sentient beings in the realms of the hells, hungry ghosts, or animals and then regains mindfulness; or performs miraculous acts of truth to stop fires. It is also such a sign if a bodhisattva performs miraculous acts of truth while not dreaming.

The chapter corresponds to all of chapter 44 and the first part chapter 45 in the Twenty-Five Thousand (down to 45.8); all of chapter 44 and the first part chapter 45 in the Hundred Thousand; and all of chapter 54 and the first part of chapter 55 in the Eighteen Thousand (down to ).

V.i. (cont.) The Blessed One teaches that the pernicious Māra might use his magical influence to exorcise a malevolent spirit just to trick a bodhisattva into thinking that his or her own miraculous power did it, and that this is a sign that he or she must be foreordained for awakening and no longer needs to exert him- or herself on the path going forward (21.1). Then, under Māra’s influence, the bodhisattva will become increasingly proud, conceited, boastful, and condescending toward bodhisattvas genuinely beyond regressing, thereby distancing him- or herself further and further from the state of complete knowing (21.1). Māra will also influence a bodhisattva by assigning him or her the title of being beyond regressing and then reciting his or her names from past lives and so on, in order to prove that he or she deserves this title (21.2). Māra will occasionally come in disguise as a monk, nun, or other figure and claim that the ascetic qualities that a bodhisattva is practicing demonstrate the qualities of a bodhisattva beyond regressing (21.3). Māra will make use of assigning titles by telling a bodhisattva his or her future name upon realizing awakening. The bodhisattva might be convinced that the name Māra announces is correct because the same name will previously have arisen in the bodhisattva’s own mind (21.4). Then the bodhisattva will become increasingly conceited, self-superior, arrogant, egotistical, and delusional, start to treat other bodhisattvas disrespectfully, and speak against them. Even if such a bodhisattva later regrets and confesses such conceitedness, it will still be difficult to attain the level of a buddha, because the underlying condition of conceit is a transgression more serious for a bodhisattva than the four root monastic transgressions, and even more serious than the five karmic deeds with immediate consequences (21.5). Māra will approach a bodhisattva to reproach him or her about the virtues of living in seclusion, such as in the wilderness, a forest, a mountain cave, a charnel ground, a haystack, and so on. The Blessed One teaches that even though Māra praises living in the seclusion of empty places devoid of people and so on, the Blessed One himself recommended that a bodhisattva live in the seclusion of emptiness itself, which is secluded from the states of directed mental attention associated with disciples and solitary realizers (21.8). Under the influence of Māra, a bodhisattva will push those living in villages to move to a physically secluded place, to be devoted toward it, and to feel proud about it being worthy of devotion (21.9). Such a person should be seen as an outcaste among bodhisattvas, a corrupter of bodhisattvas, and so on. A genuine bodhisattva has the altruistic disposition wishing to realize awakening for the sake of all sentient beings. With an unfrightened mindset, he or she should practice benevolence, compassion, sympathetic joy, and impartiality and develop the proper mindset for awakening, while recognizing the activities of Māra for what they are. For bodhisattvas to truly recognize this for themselves requires heroic effort (21.11).

The chapter plays on two etymologically related Sanskrit terms, viveka (“seclusion,” that is, “void,” “isolated”) and vivikta (“secluded from,” that is, “empty of,” “devoid of,” “isolated”), in contrast to saṃkīrṇa (“mingling,” that is, “mixed up with,” “confused”) or ākīrṇa (“crowded,” that is, “mixed together”).

The chapter corresponds to a portion of chapter 45 in the Twenty-Five Thousand (45.9 down to 45.22); the equivalent portion of chapter 45 in the Hundred Thousand; and a portion of chapter 55 in the Eighteen Thousand ( down to ).

V.i. (cont.) The Blessed One teaches that a bodhisattva with the altruistic disposition who wishes to realize unsurpassed, perfect awakening should attend virtuous friends, be devoted to them, and serve them right from the start (22.1). Only the buddhas and the bodhisattvas beyond regressing can instruct and guide him or her in the transcendent states and can teach him or her the transcendent state of wisdom. So, a bodhisattva should understand them to be his or her virtuous friends. But also, a bodhisattva should understand all six transcendent states and particularly the transcendent state of wisdom be his or her virtuous friends (22.3). The six transcendent states are the teacher, the path, the refuge, and so on because the transcendent state of wisdom is consummate within them. The state of complete knowing is only born from the six transcendent states. They include every awakened quality of a buddha, such as the thirty-seven factors in awakening, the four immeasurable states, the four ways of attracting disciples, and so on (22.6). But without the transcendent state of wisdom, the five other transcendent states would neither be distinguished nor designated as “transcendent states.” So any bodhisattva who wishes not to be easily led astray by others should train in the transcendent state of wisdom, whose defining characteristic is nonattachment (22.9). The Blessed One then teaches how to discern the defilement and purification of sentient beings, given that all things are void and empty (22.12). In essence, one can discern defilement or purification based on whether sentient beings, respectively, have or lack the conceptual grasping and habitual fixation that leads to the conceits of “me” and “mine.” (22.18).

V.ii. If a bodhisattva were to spend his or her time, night and day, living in the state of attentiveness associated with the transcendent state of wisdom, then he or she would approach awakening and quickly realize it. Just living like this for even so much as a single day would earn more merit than every sentient being on the Jambu continent becoming human all at once and making devotional offerings to all the buddhas and sentient beings throughout their lives (22.21). A bodhisattva produces that much merit because, through his or her wisdom, he or she sees all sentient beings as though they are on the way to their slaughter, and at that very moment is seized by great compassion (22.23). Such a bodhisattva accepts the veneration of the whole world but does not turn away from awakening. He or she purifies the gifts and devotional offerings of all donors and patrons (22.24). If a bodhisattva pays attention to all things being empty of inherent nature, he or she never lacks the attentiveness associated with the transcendent state of wisdom, because it is itself empty and hence never increases or decreases (22.27). A bodhisattva who accepts that all things are free of arising is foreordained for awakening (22.44).

The chapter corresponds to the rest of chapter 45 in the Twenty-Five Thousand (starting at 45.23); the rest of chapter 45 in the Hundred Thousand; and the rest of chapter 55 in the Eighteen Thousand (starting at ).

V.ii. (cont.) The Blessed One teaches through his own words, and miraculously influencing what Śakra says, that the transcendent state of wisdom is difficult to see and comprehend because it is profound, just like space; its voidness is difficult to see, and its emptiness difficult to comprehend. Yet, if sentient beings listen to the Transcendent State of Wisdom, take it in, keep it in mind, chant it, master it, and so on, there is no calculation, quantification, metaphor, and so on adequate to describe the amount of merit earned from such a root of virtue (23.5). But beyond that, if a bodhisattva trains to attain the actual nature and does so, he or she surpasses not only the whole world, but also all levels of disciples and solitary realizers, and anyone practicing the six transcendent states without the actual transcendent state of wisdom and skill in means (23.8). Such a bodhisattva positions him- or herself not to cause any interruption to the lineage of those who have complete knowing, keeps him- or herself not far from the Tathāgata, and before long reaches awakening and helps sentient beings out of the mud of their defilements (23.13) Furthermore, there will be benefits even in this present life, such as having the protection of Śakra himself and all the gods (23.13).

The chapter corresponds to the first part of chapter 46 in the Twenty-Five Thousand (46.1–10); the first part of chapter 46 in the Hundred Thousand; and the first part of chapter 56 in the Eighteen Thousand (56.1–10).

V.ii. (cont.) The Blessed One teaches that all the pernicious māras, whenever a bodhisattva is training in the transcendent state of wisdom, worry that he or she will realize awakening. They feel deep pangs of grief (śokaśalyaviddhā) about it. So they try to stir up fear in any susceptible bodhisattva in whom they can do so, because they think that if they can cause him or her to become deflated or afraid, they can prevent at least one mindset from awakening (24.1). The māras specifically target any bodhisattva who fails to develop a mindset with firm conviction and vacillates about it, especially any bodhisattva who lacks a virtuous friend, or who associates with unvirtuous friends. Since he or she neither hears nor understands the profound points when the transcendent state of wisdom is being discussed, such a bodhisattva cleaves to views against the genuine Dharma (24.6). If, under the influence of a māra, any bodhisattva incorrectly criticizes other bodhisattvas for living in the mental void of bodhisattvas rather than in the physical void of ascetic seclusion, Māra becomes thrilled, overjoyed, and totally delighted. Māra might praise such a bodhisattva’s practice of ascetic qualities and so on as a sign of being beyond regressing. If the bodhisattva believes this and brags about him- or herself, Māra magically ensures that he or she is smothered with devotional offerings, tributes, and gathers a following of people who accept everything that he or she says (24.9). Since all the followers who imitate such a bodhisattva will also be led astray into hell, hungry ghost, animal, or asura realms under the influence of Māra’s hordes, Māra is filled with joy and satisfaction (24.10). Any bodhisattva who develops a grudge or hostile mindset, or who quarrels and fights with other bodhisattvas, moves away from the actual nature and from the attainment of awakening. Even were such a bodhisattva not to completely abandon the state of complete knowing, each moment spent in those negative mindsets would still add an eon to the path (24.13). To remedy this, a bodhisattva needs to confess, then subsequently practice restraint by developing the proper mindset, and to treat other bodhisattvas with the same respect as they treat teachers (24.13).

The chapter corresponds to the rest of chapter 46 in the Twenty-Five Thousand (starting at 46.10); the rest of chapter 46 in the Hundred Thousand; and the rest of chapter 56 in the Eighteen Thousand (starting at ).

V.ii. (cont.) A bodhisattva who trains in the dissipation (of all things), in their freedom from arising, and so on, trains in the state of complete knowing, because the actual nature of a tathāgata is what makes the tathāgata a tathāgata, and training in dissipation is training with the conviction that the actual nature does not dissipate (25.4). A bodhisattva, training in this way, trains in the transcendent state of wisdom and trains in all the qualities of a buddha. He or she can never be overcome by Māra or his demon cohort (25.8). On the other hand, an inferior sentient being is not able to engage in such a noble training, because no weak person is able to do so. Only the strongest among all sentient beings train in this way, wishing to become the protectors of all sentient beings (25.9). A bodhisattva who trains like this is not reborn in the hells, hungry ghost realm, animal realm, asura realm, or any inferior state within the human realm (25.9). He or she also is not reborn among the long-lived gods by force of his or her meditative attainments. Why not? Because a bodhisattva has the skill in means that consists in this very transcendent state of wisdom. But a bodhisattva training in the transcendent state of wisdom understands it to be a state of not being disheartened or deflated about all things being completely pure by nature. Immature, ordinary persons who do not know these things are not aware of the true nature of things, and do not see it (25.11). It is for the sake of those sentient beings that bodhisattva great beings are exerting themselves (25.11). Compared to the many sentient beings engaged in both worldly and heavenly pursuits, such bodhisattva great beings are rare and the amount of merit they gain by training in the transcendent state of wisdom for even just a finger snap is astronomically superior to that gained by training for a lifetime in other ways (25.22). Furthermore, there is no attainment that a bodhisattva great being, training in the transcendent state of wisdom, is not training in. For instance, a bodhisattva trains even in the attainment of a disciple, yet does not get stuck in the qualities of a disciple (25.23).

This chapter uses a paradoxical nondual formula at the beginning and end: training in dissipation is training in the undissipating nature, and training in no attainment is training in all attainments.

The chapter‍—though with substantial differences in how the points it contains are discussed‍—corresponds to all of chapter 47 in the Twenty-Five Thousand; all of chapter 47 in the Hundred Thousand; and all of chapter 57 in the Eighteen Thousand.