PERFECTION OF WISDOM

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Chapter 1: The Context

1.1 Homage to all the buddhas and bodhisattvas!

1.2   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 by means of genuine understanding, having perfected the highest of all mental faculties, with the exception of one person—Senior Ānanda, a disciple who had merely entered the stream.

1.3   Also present were some five hundred fully ordained nuns, laymen, and laywomen, all of whom had seen the truth. There were many thousands of great bodhisattva beings, all of whom had mastered the mnemonic retentions and attained the meditative stabilities, and were abiding in emptiness, their perceptual range being one of signlessness, their aspirations free from scrutiny, their tolerance endowed with equanimity, and their inspiration 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.

1.4   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.

1.5   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. They possessed a mind with great tolerance and without animosity for any sentient being. They were skilled in definitively introducing the nature of reality. They had acquired an aspiration to be reborn in the 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 rejecting 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.

1.6   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 Nityokṣiptahasta and the great bodhisattva being Maitreya, heading many thousands of accompanying bodhisattvas, all of whom were youthful in appearance.

1.7   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.

1.8   Thereupon, Senior 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 Venerable Lord to pronounce on them, may I put certain questions to the Venerable Lord?” The Blessed One then replied to Senior 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.”

1.9   Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord, with regard to that which is called the transcendent perfection of wisdom, Venerable 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 Senior 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.” “Venerable Lord, so be it!” he replied.

1.10   So it was that Senior 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.”

1.11   Then he asked, “Venerable 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 equipoise, 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 unhindered discernments, 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.”

1.12   Then Senior Śāradvatīputra asked the Blessed One, “Venerable 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’?”

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

1.14   “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.

1.15   “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.

1.16   “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.

1.17   “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.

1.18   “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.

1.19   “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.

1.20   “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.

1.21   “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.

1.22   “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.

1.23   “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.

1.24   “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.

1.25   “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.

1.26   “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.

1.27   “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.

1.28   “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.

1.29   “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.

1.30   “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.

1.31   “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.

1.32   “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.

1.33   “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.

1.34   “If you ask what are the ‘nine serial steps of meditative equipoise,’ 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 equipoise.

1.35   “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.

1.36   “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.

1.37   “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.

1.38   “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.

1.39   “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.

1.40   “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.

1.41   “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.

1.42   “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.

1.43   “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.

1.44   “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.

1.45   “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.

1.46   “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.

1.47   “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.

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

1.49   “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.

1.50   “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.

1.51   “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.

1.52   “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.

1.53   “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.

1.54   “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.

1.55   “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.

1.56 “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.

1.57   “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.

1.58   “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.

1.59   “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, tastes, 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.

1.60   “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.

1.61   “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.

1.62   “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.

1.63   “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.

1.64   “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.

1.65   “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.

1.66   “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.

1.67   “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.

1.68   “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.

1.69   “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.

1.70   “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.

1.71   “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.

1.72   “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.

1.73   “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.

1.74   “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.

1.75   “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.

1.76   “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.

1.77   “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.

1.78   “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.

1.79   “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.

1.80   “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.

1.81   “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.”

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

A Summary of Chapter 1: The Context

1.A
The transcendent perfection of wisdom is the absence of fixation with respect to all things ... 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.

1.B
The expression ‘all things’ denotes ... 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 aspirationless 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 equipoise, 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 unhindered discernments, 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.

1.C
The 'five psycho-physical aggregates’ comprise (1) physical forms, (2) feelings, (3) perceptions, (4) formative predispositions, and (5) consciousness.

1.D
The 'twelve sense fields’ comprise {the inner sense fields} of (1) ... the eyes, (2) ... the ears, (3) ... the nose, (4) ... the tongue, (5) ... the body, and (6) ... the mental faculty ... {and the outer sense fields of} ... (7) ... sights, (8) ... sounds, (9) ... odors, (10) ... tastes, (11) ... tangibles, and (12) ... mental phenomena.

1.E
The 'eighteen sensory elements,' ... comprise {the sensory elements of} (1) ... the eyes, (2) ... sights, and (3) ... visual consciousness; (4) ... the ears, (5) ... sounds, and (6) ... auditory consciousness; (7) ... the nose, (8) ... odors, and (9) ... olfactory consciousness; (10) ... the tongue, (11) ... tastes, and (12) ... gustatory consciousness; (13) ... the body, (14) ... tangibles, and (15) ... tactile consciousness; and (16) ... the mental faculty, (17) ... mental phenomena, and (18) ... mental consciousness.

1.F
The ‘four noble truths,’ ... comprise {the noble truths of} (1) ... suffering, (2) ... the origin of suffering, (3) ... the cessation of suffering, and (4) ... the path.

1.G
The ‘twelve links of dependent origination,’ ... 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.

1.H
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.

1.I
The ‘four applications of mindfulness,’ ... 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.

1.J
The ‘four correct exertions,’ {comprise of great bodhisattva beings who resolve, struggle, strive, persevere with tenacity, and rightly aspire} (1) ... that negative and non-virtuous attributes which have not yet arisen might not be developed; (2) ... that negative and non-virtuous attributes which have previously arisen might be renounced; (3) ... that virtuous attributes which have not yet arisen might be developed; and (4) ... that virtuous attributes which have previously arisen might remain, be unforgotten, flourish, and reach complete perfection in the future, through cultivation.

1.K
The ‘four supports for miraculous abilities,’ ... comprise {the supports for miraculous ability combining} (1) ... the meditative stability of resolution with the formative force of exertion, (2) ... the meditative stability of perseverance with the formative force of exertion, (3) ... the meditative stability of mind with the formative force of exertion, and (4) ... the meditative stability of scrutiny with the formative force of exertion.

1.L
The ‘five faculties,’ ... 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 ... {and} 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.

1.M
The ‘seven branches of enlightenment,’ ... comprise {the branches of enlightenment that} (1) ... entails correct recollection, (2) ... entails correct doctrinal analysis, (3) ... entails correct perseverance, (4) ... entails correct delight, (5) ... entails correct mental and physical refinement, (6) ... entails correct meditative stability, and (7) ... entails correct equanimity.

1.N
The ‘noble eightfold path,’ ... comprises (1) correct view, (2) correct ideation {/resolve}, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection {/mindfulness}, and (8) correct meditative stability {/concentration}.

1.O
‘Emptiness as a gateway to liberation,’ {is} the state of mind which discerns that all things are empty of their own defining characteristics ... ‘Signlessness as a gateway to liberation,’ {is} the state of mind which discerns in all respects that all things are signless in terms of their own defining characteristics ... ‘Aspirationlessness as a gateway to liberation,’ {is} the state of mind in which all things are not formed, and there is nothing to be formed.

1.P
The ‘four meditative concentrations,’ ... are as follows: {Bodhisattvas achieve and maintain} (1) ... 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) ... 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) ... 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) ... 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.

1.Q
The ‘four immeasurable aspirations,’ ... comprise (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity.

1.R
The ‘four formless meditative absorptions,’ ... comprise {the meditative absorptions} (1) ... of the sense field of infinite space, (2) ... of the sense field of infinite consciousness, (3) ... of the sense field of nothing-at-all, and (4) ... of neither perception nor non-perception ... The ‘eight aspects of liberation,’ ... are as follows: (1) The first ... when corporeal beings observe physical forms [in order to compose the mind]. (2) The second ... when formless beings endowed with internal perception observe external physical forms. (3) The third ... when beings {who} are inclined toward pleasant states {physically actualize, achieve, and maintain release from these states}. (4) The fourth ... 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 ... 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 ... 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 ... 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 ... 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 ... The ‘nine serial steps of meditative equipoise,’ ... are as follows: (1) The first ... 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 ... 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 ... 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 ... 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 ... 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 ... 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 ... 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 ... 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 ... 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.

1.S
The ‘nine contemplations of impurity,’ ... are as follows: {contemplation of} (1) ... a bloated corpse, (2) ... a worm-infested corpse, (3) ... a bloody corpse, (4) ... a putrefied corpse, (5) ... a blue-black corpse, (6) ... a devoured corpse, (7) ... a dismembered corpse, (8) ... a skeleton, and (9) ... an immolated {typically burnt} corpse.

1.T
The ‘ten recollections,’... are as follows: {recollection of} (1) ... the Buddha, (2) ... the Dharma, (3) ... the Saṅgha, (4) ... ethical discipline, (5) ... renunciation, (6) ... the god realms, (7) ... quiescence, (8) ... respiration, (9) ... physicality, and (10) ... death.

1.U
The ‘six aspects of perception,’ ... are as follows: {perception of} (1) ... impermanence, (2) ... suffering, (3) ... non-self, (4) ... unattractiveness, (5) ... death, and (6)... disinterest in all mundane things.

1.V
The ‘knowledge of phenomena,’ ... is the limited understanding that the five psycho-physical aggregates are to be purified ... ‘Subsequent knowledge,’ ... 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 ... The ‘knowledge of other minds,’ ... is the absence of doubt with regard to phenomena associated with the minds and mental states of other sentient beings and other individuals ... The ‘knowledge of relative appearances,’... is the understanding of the aspects of the path ... The ‘knowledge of suffering,’ ... is the understanding of how suffering arises and endures ... The ‘knowledge of the origin of suffering,’ ... is the understanding that the origin of suffering is to be abandoned ... The ‘knowledge of the cessation of suffering,’ ... is the understanding that suffering has ceased ... The ‘knowledge of the path,’ ... is the understanding of the noble eightfold path ... leading to the cessation of suffering ... The ‘knowledge of the extinction of contaminants,’ ... is the understanding that desire, hatred, and delusion have ended ... The ‘knowledge that contaminants will not be regenerated,’ ... is the understanding that one will not subsequently be reborn among the living beings of phenomenal existence ... The ‘knowledge that is definitive,’ ... is the tathāgatas’ pristine cognition of omniscience ... The ‘faculties that will enable knowledge of all that is unknown,’ ... comprise the faculty of faith ... perseverance ... recollection ... meditative stability, and ... wisdom, which individual trainees who have not attained actual realization acquire ... The ‘faculties that acquire the knowledge of all things,’ ... comprise the faculty of faith ... perseverance ... recollection ... meditative stability, and ... wisdom, of which individual trainees who have attained actual realization partake ... The ‘faculties endowed with the knowledge of all things,’ ... comprise the faculty of faith ... perseverance ... recollection, ... meditative stability, and ... wisdom, of which tathāgatas, arhats, genuinely perfect buddhas partake.

1.W
The ‘meditative stability endowed with ideation and scrutiny,’ ... 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 ... The ‘meditative stability free from ideation and merely endowed with scrutiny,’ ... denotes the interval between the first and second meditative concentrations ... The ‘meditative stability free from both ideation and scrutiny,’ ... denotes the meditative absorptions, starting from the first meditative concentration and continuing as far as the sense field of neither perception nor non-perception.

1.X
The ‘eight sense fields of mastery,’ ... are as follows: {and refers to the [miraculous] perceptual transformation that ensues} (1) ... 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) ... 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) ... 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) ... 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) ... 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) ... 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) ... 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) ... 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.’

1.Y
The ‘ten sense fields of total consummation,’ ... comprise {the total consummation of} (1) ... the earth element, (2) ... the water element, (3) ... the fire element, (4) ... the wind element, (5) ... the space element, (6) ... blueness, (7) ... yellowness, (8) ... redness, (9) ... whiteness, and (10) ... consciousness ... [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) ... {and so forth for} the water element; (3) ... the fire element; (4) ... the wind element; (5) ... the space element; (6) ... blueness; (7) ... yellowness; (8) ... redness; (9) ... whiteness; and (10) ... 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 ... because they intensify the production of their respective elements to the point of consummation ... and ... because each element is respectively transformed into all the others.

1.Z
The ‘eighteen aspects of emptiness,’ ... 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 ... 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 ... 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 ... because that is their very nature ... 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 ... sounds, odors, tastes, tangibles, and mental phenomena are, respectively, empty of [sounds, odors, tastes, tangibles, and] mental phenomena, because they do not endure and they do not disintegrate ... because it is their very nature ... 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 ... {and} external phenomena are also empty of external phenomena because they do not endure and they do not disintegrate ... because it is their very nature ... 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 ... because it is its very nature ... The ‘emptiness of great extent,’ the eastern direction is empty of the eastern direction ... 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 ... because it is their very nature ... 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 ... because it is its very nature ... The ‘emptiness of conditioned phenomena,’ this refers to the world system{s} of desire ... form, and ... formlessness, among which the world system of desire is empty of the world system of desire, and similarly, the world system of form {and formlessness} is empty of the world system of form, and ... formlessness because they do not endure and do not disintegrate ... because it is their very nature ... The ‘emptiness of unconditioned phenomena,’ the term ‘unconditioned phenomena’ denotes anything that does not arise ... abide ... disintegrate, and ... change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate ... because it is their very nature ... The ‘emptiness of the unlimited,’ the arising of anything {in relative reality—which being non-existent in ultimate reality and naturally without any limits} is utterly non-apprehensible because it does not endure and does not disintegrate ... because it is its very nature ... The ‘emptiness of that which has neither beginning nor end,’ the coming to pass of anything {in relative reality—which being non-existent in ultimate reality and having no beginning or end} is utterly non-apprehensible because it does not endure and does not disintegrate ... because it is its very nature ... The ‘emptiness of non-dispersal,’ this denotes anything in which there is no dispersion. {Things are empty of dispersion in relative reality, having ultimately no inherent existence} because they do not endure and do not disintegrate ... because it is their very nature ... The ‘emptiness of inherent existence,’ this denotes the true nature of all conditioned and unconditioned phenomena, which is not created by the śrāvakas ... {or} 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 ... because that is its very nature ... 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 ... because it is their very nature ... 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 ... because it is their very nature ... The ‘emptiness of non-apprehension,’ it is that which does not apprehend any phenomena at all {The apprehension of any phenomena at all is utterly non-apprehensible} because it does not endure and does not disintegrate ... because that is its very nature ... The ‘emptiness of non-entities,’ it is the non-apprehension of any entity, in anything whatsoever ... The ‘emptiness of essential nature,’ it is the absence of any essential nature with respect to anything originating from combinations [of causes and conditions] ... 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] ... Moreover ... 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 ... ‘entities’ denotes the five psycho-physical aggregates, which comprise physical forms, feelings, perceptions, formative predispositions, and consciousness ... 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 ... 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 ... Whether the tathāgatas have appeared or ... not appeared, the abiding nature of all things, the expanse of {relative} reality, the maturity {of understanding} with respect to all things, the real nature {of phenomena}, the incontrovertible real nature {of phenomena}, the inalienable real nature {of phenomena}, and the finality of {relative} existence—all of these continue to abide {within the expanse of relative existence}. Anything that is empty of phenomena extraneous to these attributes may be called an extraneous entity that is empty of extraneous entities.

In conclusion
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.

Commentary

The Buddha does not teach that all life is empty and without meaning and purpose and rejects this nihilistic view. Our "real nature" that exists in ultimate reality is NOT created and is void of an individual self. The eighteen emptinesses reveal what We, as a singularity in ultimate reality, are not ... and what is left, We are. Thus in ultimate reality We are (1) 'empty of internal phenomena' ~ that is the six inner sense fields of the individual self (of the eyes, ears, nose, tongue, body, and mental faculty); (2) 'empty of external phenomena' ~ that is the six outer sense fields of the individual self (of sights, sounds, odors, tastes, tangibles, and mental phenomena); (3) 'empty of both internal and external phenomena' ~ that eliminates we exist as an individual self, either corporeally or spiritually, even as an individual buddha, for a buddha is endowed with the six inner sense fields and the six outer sense fields in 'relative' reality; (4) 'empty of emptiness' ~ for all created phenomena within 'relative' reality, including our individual selves, is merely an illusion and has never existed; and thus even the emptiness of all phenomena is empty, having never existed to begin with; (5) 'empty of great extent' ~ where individual selves appear to endure like a mirage in the ten directions of space and time, which in ultimate reality do not exist; (6) 'empty of ultimate reality' ~ defined in this context as the path of nirvāṇa leading to ultimate reality—which is the extinguishment of the three fires of craving, aversion and ignorance and the individual self—which has never existed in ultimate reality, from the perspective of there ever having been a path or our ever existing as an individual self; (7) 'empty of conditioned phenomena' ~ defined in this context as the worlds of desire, form and formlessness—and the conditioned phenomena existing therein, including our individual selves—as only ever having arisen in the mirage of the ten directions of space and time, which in ultimate reality do not exist; (8) 'empty of unconditioned phenomena' ~ defined as anything in 'relative' reality which does not arise, abide, disintegrate or change into something else (such as space, enlightenment, the Law of Dharma, as well as nirvāṇa, which is the true cessation of the three fires) ... for in ultimate reality there is no space or individual self abiding therein, and there is no path of enlightenment, Law of Dharma, and cessation of non-existent fires; (9) 'empty of the unlimited' ~ defined as anything which arises in 'relative' reality that has no limits; for the arising of anything, from the perspective of 'ultimate' reality, is utterly non-apprehensible ... and being inherently non-existent, is naturally without any limits; (10) 'empty of that which has neither beginning nor end' ~ defined as the "coming to pass" of anything in 'relative' existence, including the creation of our individual selves, which does by its very nature of coming to pass, begin and end ... however not from the perspective of 'ultimate' reality, where it has never begun, and thus never ended; (11) 'empty of non-dispersal' ~ defined as the "coming to pass" of anything in 'relative' existence where there is no dispersion, meaning 'separation' or 'disintegration' ... And as anything coming to pass in relative existence, including our individual selves, arises due to causes and conditions and is changing from moment to moment, it is by its very nature in constant dispersion ... however not from the perspective of 'ultimate' reality, where it has never arisen; (12) 'empty of inherent existence' ~ defined as the 'true' nature of all conditioned and unconditioned phenomena, including our individual selves—within the inconceivable expanse of 'relative' reality—as being "uncreated" from the perspective of 'ultimate' reality ... and thus being without any inherent existence; (13) 'empty of all intrinsic defining characteristics' ~ defined as the unique defining characteristics of all phenomena that take shape within the expanse of 'relative' existence, including our individual selves, which distinguishes one phenomenal thing from another ... however not from the perspective of 'ultimate' reality, where there is nothing other than Our singularity in God; (14) 'empty of all things' ~ that is the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena; (15) 'empty of non-apprehension' ~ defined as that which does not apprehend any phenomena at all ... For in 'ultimate' reality no phenomena ultimately exists to be apprehended or not apprehended by anyone; (16) 'empty of non-entities' ~ defined as the non-apprehension of any entity in anything whatsoever, which is comprised of the five psycho-physical aggregates of physical forms, feelings, perceptions, formative predispositions, and consciousness ... For as the five psycho-physical aggregates are not real from the perspective of ultimate reality, and ultimately not conditioned, they are subsequently classified as "non-entities"; (17) 'empty of essential nature' ~ that is the absence of any essential nature with respect to anything originating in 'relative' existence from combinations of causes and conditions, including our individual selves ... for the essential nature of any creation is only a mirage in the illusion of space and time; and (18) 'empty of the essential nature of non-entities' ~ that, too, is the absence of any essential nature with respect to anything originating in 'relative' existence from combinations of causes and conditions, that is subsequently classified as an "entity"; for in 'ultimate' reality there are no entities, and therefore no essential nature of any non-entities ... only that which is comprised of the essential nature of Our singularity in God.

*
So we can see from an ultimate perspective We as a singularity in God, undivided, uncreated and without an individual self, are empty of (1) the six inner sense fields (of the eyes, ears, nose, tongue, body, and mental faculty); (2) the six outer sense fields (of sights, sounds, odors, tastes, tangibles, and mental phenomena); (3) both the six inner and six outer sense fields combined that constitute an individual self; (4) the emptiness of all non-existent phenomena; (5) the ten directions of great extent of 'relative' existence of space and time; (6) the path of nirvāṇa leading to ultimate reality; (7) the conditioned phenomena of the worlds of desire, form and formlessness; (8) the unconditioned phenomena of space, enlightenment, the Law of Dharma, and nirvāṇa (being the true cessation of the three fires); (9) anything which arises in 'relative' existence that, being inherently non-existent, is without any limits; (10) that which has come to pass in 'relative' existence that in 'ultimate' reality has neither beginning nor end; (11) the condition of dispersal, that being separation and disintegration, which cannot occur within Our singularity; (12) the condition of being created in 'ultimate' reality and consequent inherent individual existence; (13) all intrinsic defining characteristics of conditioned and unconditioned phenomena, including the defining characteristics of an individual self; (14) all things (consisting of the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, and corporeal, formless, conditioned and unconditioned phenomena); (15) that which has arisen in the mirage of space and time which in 'ultimate' reality cannot be apprehended; (16) that which is comprised of the five psycho-physical aggregates―of physical forms, feelings, perceptions, formative predispositions, and consciousness―which collectively comprise to form an "entity", which cannot be apprehended in 'ultimate' reality; (17) an essential nature with respect to anything originating in 'relative' existence from combinations of causes and conditions, specifically comprised of an individual self; and (18) an essential nature with respect to anything originating in 'relative' existence from combinations of causes and conditions, that is subsequently classified as an "entity".

Vertical Divider

Chapter 2

The Transcendent Perfection of Wisdom ​in Ten Thousand Lines

Chapter 1: The Context

A Summary of Chapter 1: The Context

Commentary

The Transcendent Perfection of Wisdom in Ten Thousand Lines