The Transcendent Perfection of Wisdom in Ten Thousand Lines
Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4 | Chapter 5 | Chapter 6 | Chapter 7 | Chapter 8 | Chapter 9 | Chapter 10 | Chapter 11 | Chapter 12 | Chapter 13 | Chapter 14 | Chapter 15 | Chapter 16 | Chapter 17 | Chapter 18 | Chapter 19 | Chapter 20 | Chapter 21 | Chapter 22 | Chapter 23 | Chapter 24 | Chapter 25 | Chapter 26 | Chapter 27 | Chapter 28 | Chapter 29 | Chapter 30 | Chapter 31 | Chapter 32 | Chapter 33
Chapter 20: Enlightened Attributes
|
20.1 Then Senior Subhūti said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.” The Blessed One replied, “This is owing to the infinity of space!” “Venerable Lord, this transcendent perfection is sameness.” The Blessed One replied, “This is owing to the sameness of all things!”
20.2 “Venerable Lord, this transcendent perfection is void.” The Blessed One replied, “This is owing to emptiness, beyond limitations!” “Venerable Lord, this transcendent perfection cannot be crushed.” The Blessed One replied, “This is owing to the non-apprehension of all things!” 20.3 “Venerable Lord, this transcendent perfection is non-existent.” The Blessed One replied, “This is owing to namelessness and non-corporeality!” “Venerable Lord, this transcendent perfection is like space.” He replied, “This is owing to the non-apprehension of exhalation and inhalation!” 20.4 “Venerable Lord, this transcendent perfection is inexpressible.” He replied, “This is owing to the non-apprehension of ideation and scrutiny!” “Venerable Lord, this transcendent perfection is nameless.” He replied, “This is owing to the non-apprehension of the aggregates of feelings, perceptions, formative predispositions, and consciousness!” 20.5 “Venerable Lord, this transcendent perfection is non-departing.” He replied, “This is owing to the non-arriving of all things!” “Venerable Lord, this transcendent perfection cannot be appropriated.” He replied, “This is owing to the non-grasping of all things!” 20.6 “Venerable Lord, this transcendent perfection is inexhaustible.” He replied, “This is owing to the perpetual exhaustion and refinement of all things!” “Venerable Lord, this transcendent perfection is non-arisen.” He replied, “This is owing to the non-cessation and non-arising of all things!” 20.7 “Venerable Lord, this transcendent perfection is without a creator.” He replied, “This is owing to the non-apprehension of creators!” “Venerable Lord, this transcendent perfection is without a knower.” He replied, “This is owing to the inanimate nature of all things!” 20.8 “Venerable Lord, this transcendent perfection does not transmigrate.” He replied, “This is owing to the non-apprehension of death and transmigration!” “Venerable Lord, this transcendent perfection does not disintegrate.” He replied, “This is owing to the non-disintegration of all things!” 20.9 “Venerable Lord, this transcendent perfection is dreamlike.” He replied, “This is owing to the non-apprehension of the perception of dreams!” “Venerable Lord, this transcendent perfection is like an echo.” He replied, “This is owing to the non-apprehension of sounds and the ears!” 20.10 “Venerable Lord, this transcendent perfection is like an optical aberration.” He replied, “This is owing to the non-apprehension of mirrors and reflections!” “Venerable Lord, this transcendent perfection is like a mirage.” He replied, “This is owing to the non-apprehension of flowing water!” 20.11 “Venerable Lord, this transcendent perfection is like a magical display.” He replied, “This is owing to the non-apprehension of non-entities!” “Venerable Lord, this transcendent perfection is without afflicted mental states.” He replied, “This is owing to the non-apprehension of all afflicted mental states!” 20.12 “Venerable Lord, this transcendent perfection is without purification.” He replied, “This is owing to the non-existence of all afflicted mental states!” “Venerable Lord, this transcendent perfection is unsullied.” He replied, “This is owing to the non-apprehension of stains!” 20.13 “Venerable Lord, this transcendent perfection is without conceptual elaboration.” He replied, “This is owing to the eradication of all conceptual elaborations!” “Venerable Lord, this transcendent perfection is without assumptions.” He replied, “This is owing to the eradication of all assumptions!” 20.14 “Venerable Lord, this transcendent perfection is unshakeable.” He replied, “This is owing to the stability of the expanse of reality!” “Venerable Lord, this transcendent perfection is free from desires.” He replied, “This is owing to the incontrovertible realization of all things!” 20.15 “Venerable Lord, this transcendent perfection is without obsession.” He replied, “This is owing to the non-conceptuality of all things!” “Venerable Lord, this transcendent perfection is calm.” He replied, “This is owing to the non-apprehension of mental images!” 20.16 “Venerable Lord, this transcendent perfection is not desire.” He replied, “This is owing to the non-apprehension of desire!” “Venerable Lord, this transcendent perfection is not hatred.” He replied, “This is owing to the absence of hatred!” 20.17 “Venerable Lord, this transcendent perfection is not delusion.” He replied, “This is owing to the dispelling of all the darkness of ignorance!” “Venerable Lord, this transcendent perfection is not afflicted mental states.” He replied, “This is owing to the absence of imagination!” 20.18 “Venerable Lord, this transcendent perfection is not sentient.” He replied, “This is owing to the absence of sentient beings!” “Venerable Lord, this transcendent perfection is not to be forsaken.” He replied, “This is owing to the non-arising of all things!” 20.19 “Venerable Lord, this transcendent perfection does not apprehend the two extremes.” He replied, “This is owing to the abandonment of the two extremes!” “Venerable Lord, this transcendent perfection is undifferentiated.” He replied, “This is owing to the non-association of all things!” 20.20 “Venerable Lord, this transcendent perfection is unblemished.” He replied, “This is owing to the transcendence of all that is achieved by śrāvakas and pratyekabuddhas!” “Venerable Lord, this transcendent perfection is non-conceptual.” He replied, “This is owing to the non-apprehension of all concepts!” 20.21 “Venerable Lord, this transcendent perfection is immeasurable.” He replied, “This is owing to the non-apprehension of the dimensions of all things!” “Venerable Lord, this transcendent perfection is unattached.” He replied, “This is owing to the absence of attachment with regard to all things!” 20.22 “Venerable Lord, this transcendent perfection is impermanent.” He replied, “This is owing to the non-disintegration of all things!” “Venerable Lord, this transcendent perfection is imbued with suffering.” He replied, “This is owing to indefatigability with respect to all things!” 20.23 “Venerable Lord, this transcendent perfection is not a self.” He replied, “This is owing to non-fixation upon all things!” “Venerable Lord, this transcendent perfection is emptiness.” He replied, “This is owing to the non-apprehension of all things!” 20.24 “Venerable Lord, this transcendent perfection is without defining characteristics.” He replied, “This is owing to the absence of distinguishing counterparts with respect to all things!” “Venerable Lord, this transcendent perfection is the emptiness of internal phenomena.” He replied, “This is owing to the non-apprehension of internal phenomena!” 20.25 “Venerable Lord, this transcendent perfection is the emptiness of external phenomena.” He replied, “This is owing to the non-apprehension of external phenomena!” “Venerable Lord, this transcendent perfection is the emptiness of external and internal phenomena.” He replied, “This is owing to the non-apprehension of external and internal phenomena!” 20.26 “Venerable Lord, this transcendent perfection is the emptiness of emptiness.” He replied, “This is owing to the non-apprehension of the emptiness of emptiness!” “Venerable Lord, this transcendent perfection is the emptiness of great extent.” He replied, “This is owing to the non-apprehension of all things!” 20.27 “Venerable Lord, this transcendent perfection is the emptiness of ultimate reality.” He replied, “This is owing to the non-apprehension of the emptiness of ultimate reality!” “Venerable Lord, this transcendent perfection is the emptiness of conditioned phenomena.” He replied, “This is owing to the non-apprehension of the emptiness of conditioned phenomena!” 20.28 “Venerable Lord, this transcendent perfection is the emptiness of unconditioned phenomena.” He replied, “This is owing to the non-apprehension of the emptiness of unconditioned phenomena!” “Venerable Lord, this transcendent perfection is the emptiness of the unlimited.” He replied, “This is owing to the non-apprehension of the emptiness of the unlimited!” 20.29 “Venerable Lord, this transcendent perfection is the emptiness of that which has neither beginning nor end.” He replied, “This is owing to the non-apprehension of the emptiness of that which has neither beginning nor end!” “Venerable Lord, this transcendent perfection is the emptiness of non-dispersal.” He replied, “This is owing to the non-apprehension of the emptiness of non-dispersal!” 20.30 “Venerable Lord, this transcendent perfection is the emptiness of inherent existence.” He replied, “This is owing to the non-apprehension of unconditioned phenomena!” “Venerable Lord, this transcendent perfection is the emptiness of all things.” He replied, “This is owing to the non-apprehension of internal and external phenomena!” 20.31 “Venerable Lord, this transcendent perfection is the emptiness of intrinsic defining characteristics.” He replied, “This is owing to the voidness of phenomena associated with the emptiness of intrinsic defining characteristics!” “Venerable Lord, this transcendent perfection is the emptiness of the essential nature of non-entities.” He replied, “This is owing to the non-apprehension of the emptiness of the essential nature of non-entities!” “Venerable Lord, this transcendent perfection constitutes the applications of mindfulness.” He replied, “This is owing to the non-apprehension of the body, feelings, mind, and phenomena!” 20.32 “Venerable Lord, this transcendent perfection constitutes the correct exertions.” He replied, “This is owing to the non-apprehension of virtuous and non-virtuous attributes!” “Venerable Lord, this transcendent perfection constitutes the supports for miraculous ability.” He replied, “This is owing to the non-apprehension of the four supports for miraculous ability!” 20.33 “Venerable Lord, this transcendent perfection constitutes the faculties.” He replied, “This is owing to the non-apprehension of the five faculties!” “Venerable Lord, this transcendent perfection constitutes the powers.” He replied, “This is owing to the non-apprehension of the five powers!” “Venerable Lord, this transcendent perfection constitutes the branches of enlightenment.” He replied, “This is owing to the non-apprehension of the seven branches of enlightenment!” “Venerable Lord, this transcendent perfection constitutes the noble path.” He replied, “This is owing to the non-apprehension of the noble eightfold path!” 20.34 “Venerable Lord, this transcendent perfection is empty.” He replied, “This is owing to the non-apprehension of the aspects of emptiness and the aspect of voidness!” “Venerable Lord, this transcendent is signless.” He replied, “This is owing to the non-apprehension of the aspects of calmness!” 20.35 “Venerable Lord, this transcendent perfection is aspirationless.” He replied, “This is owing to the non-apprehension of aspirations!” “Venerable Lord, this transcendent perfection constitutes the aspects of liberation.” He replied, “This is owing to the non-apprehension of the eight aspects of liberation!” 20.36 “Venerable Lord, this transcendent perfection constitutes the steps of meditative equipoise.” He replied, “This is owing to the non-apprehension of the nine serial steps of meditative equipoise!” “Venerable Lord, this transcendent perfection is generosity.” He replied, “This is owing to the non-apprehension of miserliness!” 20.37 “Venerable Lord, this transcendent perfection is ethical discipline.” He replied, “This is owing to the non-apprehension of degenerate morality!” “Venerable Lord, this transcendent perfection is tolerance.” He replied, “This is owing to the non-apprehension of malice and tolerance!” 20.38 “Venerable Lord, this transcendent perfection is perseverance.” He replied, “This is owing to the non-apprehension of indolence!” “Venerable Lord, this transcendent perfection is meditative concentration.” He replied, “This is owing to the non-apprehension of distraction!” 20.39 “Venerable Lord, this transcendent perfection is wisdom.” He replied, “This is owing to the non-apprehension of stupidity!” “Venerable Lord, this transcendent perfection constitutes the ten powers.” He replied, “This is owing to their uncrushability by all things!” 20.40 “Venerable Lord, this transcendent perfection constitutes the four assurances.” He replied, “This is owing to their uncrushability by all things and owing to their undauntedness concerning the understanding of the aspects of the path! “Venerable Lord, this transcendent perfection constitutes the unhindered discernments.” He replied, “This is owing to the absence of attachment and absence of obstruction with respect to all knowledge!” 20.41 “Venerable Lord, this transcendent perfection constitutes great compassion.” He replied, “This is owing to the non-abandonment of all sentient beings!” “Venerable Lord, this transcendent perfection constitutes the eighteen distinct qualities of the buddhas.” He replied, “This is owing to its transcending of all the doctrines of the śrāvakas and pratyekabuddhas!” 20.42 “Venerable Lord, this transcendent perfection is the [nature of the] tathāgata.” He replied, “This is owing to the reality divulged as such in all languages!” “Venerable Lord, this transcendent perfection is naturally arisen.” He replied, “This is owing to the sway that it holds over all things!” 20.43 “Venerable Lord, this transcendent perfection is the genuinely perfect buddha.” He replied, “This is owing to the attainment of manifestly perfect buddhahood with respect to all things, in all their finest aspects!” 20.44 Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form, within this world system of the great trichiliocosm, as many as they are, scattered divine flowers, incense, joss sticks, nectar, and black agar wood powders. Approaching the Blessed One, they prostrated with their heads toward the feet of the Blessed One, and stood to one side. Then, even as they stood to one side, the gods inhabiting the world system of desire and the world system of form asked the Blessed One, “With regard to this profound transcendent perfection of wisdom which the Venerable Lord is explaining, what, O Lord, are the defining characteristics of this profound transcendent perfection of wisdom?” 20.45 The Blessed One replied to those gods as follows: “Gods, this profound transcendent perfection of wisdom has the defining characteristic of emptiness. Gods, this profound transcendent perfection of wisdom has the defining characteristic of signlessness, and the defining characteristic of aspirationlessness. Similarly, O gods, this profound transcendent perfection of wisdom has the defining characteristic of non-conditioning, the defining characteristic of non-arising, the defining characteristic of non-cessation, the defining characteristic of non-defilement, the defining characteristic of non-purification, and the defining characteristic of non-entity. Gods, although this profound transcendent perfection of wisdom has such defining characteristics, for the sake of the world the tathāgatas have named, symbolized, designated, and expressed it in conventional terms, but, O gods, that is not the case in ultimate reality. It cannot be disturbed by the world with its gods, humans, and antigods. If you ask why, it is because the world with its gods, humans, and antigods is also endowed with those very same defining characteristics. 20.46 “Similarly, O gods, defining characteristics are not perceived by means of defining characteristics. Nor is the absence of defining characteristics perceived by means of defining characteristics, nor are defining characteristics perceived by means of the absence of defining characteristics, nor even is the absence of defining characteristics perceived by means of the absence of defining characteristics. Therefore, O gods, as far as defining characteristics, the absence of defining characteristics, the defining characteristics of defining characteristics, and their combinations are concerned, it is impossible for any of them to know and for any of them to be known. 20.47 “Gods, these defining characteristics have not been conditioned by physical forms. They have not been conditioned by feelings, perceptions, and formative predispositions; nor have they been conditioned by consciousness. They have not been conditioned by internal emptiness. They have not been conditioned by external emptiness, nor have they been conditioned by external and internal emptiness, and, in the same vein, they have not been conditioned by the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. They have not been conditioned by [the attributes and attainments], extending from the applications of mindfulness, and so on, up to and including omniscience. Gods, these defining characteristics are neither human nor non-human; they neither have contamination nor are they without contamination; they are neither mundane nor are they supramundane; and they are neither conditioned nor are they unconditioned. 20.48 “Furthermore, O gods, do you think that if someone were to say that such and such is the defining characteristic of space, they would be speaking correctly?” “O Lord, they would be incorrect in stating that [such and such] is the defining characteristic of space. If one were to ask why, Venerable Lord, it is because space is unconditioned. Therefore, it is not endowed with any defining characteristic whatsoever; nor is it thus endowed, because it is non-existent and non-apprehensible.” 20.49 The Blessed One then addressed those gods inhabiting the world system of desire and those inhabiting the world system of form as follows: “Gods, whether the tathāgatas have appeared or whether the tathāgatas have not appeared [in the world], the expanse that is the defining characteristic of reality is itself established. The tathāgatas are called tathāgatas because they have genuinely attained manifestly perfect buddhahood.” 20.50 The gods then said to the Blessed One, “Venerable Lord! Because they have attained manifestly perfect buddhahood with regard to those defining characteristics, the tathāgatas engage in the perception of pristine cognition which is unobstructed with respect to phenomena. It is due to having been established in these defining characteristics that the tathāgatas have attained manifestly perfect buddhahood with regard to this profound transcendent perfection of wisdom, whose defining characteristics transcend all attachments. These defining characteristics through which the tathāgatas have attained manifestly perfect buddhahood are profound. 20.51 “Venerable Lord, how wonderful is this profound transcendent perfection of wisdom within the perceptual range of the Tathāgata, Arhat, Genuinely Perfect Buddha—the Tathāgata who became a bodhisattva in former lives by engaging therein, and acquired the five extrasensory powers of the bodhisattvas, and who then, in this very lifetime, attained manifestly perfect buddhahood with respect to omniscience, and, having attained manifestly perfect buddhahood with respect to omniscience, comprehended all these defining characteristics. He comprehends the defining characteristics of all things. He comprehends the defining characteristics of physical forms, feelings, perceptions, formative predispositions, and consciousness. Similarly, he comprehends the defining characteristics of the transcendent perfection of generosity. He comprehends the defining characteristics of the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. He comprehends the defining characteristics [of the attributes and attainments], up to and including omniscience.” 20.52 The Blessed One then addressed the gods inhabiting the world system of desire and those inhabiting the world system of form: “Gods, the defining characteristic of physical forms is that they are capable of assuming material form, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristic. Similarly, feelings have the defining characteristic of emotional experience, perceptions have the defining characteristics of comprehensibility, formative predispositions have the defining characteristic of conditioning, and consciousness has the defining characteristic of particularizing intrinsic awareness, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics. 20.53 “The transcendent perfection of generosity has the defining characteristic of renunciation, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. The transcendent perfection of ethical discipline has the defining characteristic of non-involvement, the transcendent perfection of tolerance has the defining characteristic of imperturbability, the transcendent perfection of perseverance has the defining characteristic of uncrushability, the transcendent perfection of meditative concentration has the defining characteristic of undistractedness, and the transcendent perfection of wisdom has the defining characteristic of non-fixation with respect to all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics. 20.54 “The four meditative concentrations, and similarly the four immeasurable aspirations and the four formless absorptions, have the defining characteristic of non-disturbance, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics. The thirty-seven aspects of enlightenment have the defining characteristic of being conducive to emancipation, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Emptiness as a gateway to liberation has the defining characteristic of emancipation, signlessness as a gateway to liberation has the defining characteristic of non-grasping, aspirationlessness as a gateway to liberation has the defining characteristic of non-striving, equanimity has the defining characteristic of non-conditioning, the eight aspects of liberation have the defining characteristic of non-captivation, the ten powers of the tathāgatas have the defining characteristic of invincibility, the four assurances have the defining characteristic of undauntedness, great compassion has the defining characteristic of kindness, and the eighteen distinct qualities of the buddhas have the defining characteristic of unsurpassibility, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Omniscience has the defining characteristic of being unobscured with respect to the definitive nature of all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. So it is, O gods, that because the tathāgatas attain manifestly perfect buddhahood with respect to the absence of defining characteristics in all things, the tathāgatas are said to ‘perceive pristine cognition without attachment.’” 20.55 Then the Blessed One addressed Senior Subhūti as follows: “Subhūti! The transcendent perfection of wisdom gives rise to the tathāgatas, arhats, genuinely perfect buddhas, and it instructs them. Therefore, the tathāgatas are established, intimately dependent on this transcendent perfection of wisdom. As such, they honor, venerate, respect, and make offerings to the doctrines of the transcendent perfection of wisdom. So it is, Subhūti, that the tathāgatas honor, venerate, respect, and make offerings to this very sacred doctrine of the transcendent perfection of wisdom. If you ask why, Subhūti, it is because the tathāgatas, arhats, genuinely perfect buddhas originate from this transcendent perfection of wisdom, and because the tathāgatas are grateful and thankful for this transcendent perfection of wisdom. Subhūti, rightly would one speak if one were to say correctly that the tathāgatas are grateful and thankful. Subhūti, if you ask how the tathāgatas are grateful and thankful, it is, Subhūti, because the tathāgatas continuously honor, venerate, respect, and make offerings to, and similarly favor and pursue, the vehicle and the path—that is to say, the vehicle through which they have reached [the level of] a tathāgata, and the path by which they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. In this sense, Subhūti, it should be recognized that the tathāgatas are grateful and thankful. 20.56 “Moreover, Subhūti, the tathāgatas have attained manifestly perfect buddhahood knowing that the sacred doctrines are uncreated because there is no agent. Similarly, they have attained manifestly perfect buddhahood knowing that all things are uncreated because they have no corporeality. Subhūti, the tathāgatas are indeed grateful and thankful because this manifestly perfect buddhahood is attained dependent on the profound transcendent perfection of wisdom. 20.57 “Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom—not on nature or symbolic conventions—that the tathāgatas, arhats, genuinely perfect buddhas are brought to understand that all things are uncreated. It is for these reasons, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].” 20.58 Senior Subhūti then asked the Blessed One, “Venerable Lord! Since the Tathāgata has said that all things are unknowable and invisible, how then does the transcendent perfection of wisdom give rise to the tathāgatas, and instruct the worlds [of sentient beings]?” The Blessed One replied to Senior Subhūti as follows: “Subhūti, it is so! It is just as you have spoken. All things are unknowable and invisible. If you ask, Subhūti, how all things are unknowable and invisible, all things, Subhūti, are unsupported and uncontained. For this reason, Subhūti, all things are unknowable and invisible, and accordingly, Subhūti, the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. Furthermore, it is instructive because physical forms are unseen. Similarly, it is instructive because feelings, perceptions, formative predispositions, and consciousness are unseen. In the same vein, it is instructive because [all attributes and attainments], up to and including omniscience, are unseen. So it is, Subhūti, that the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].” 20.59 “Venerable Lord, how is this transcendent perfection of wisdom instructive because physical forms are unseen? Similarly, how is this transcendent perfection of wisdom instructive because feelings, perceptions, formative predispositions, and consciousness are unseen? In the same vein as before, how is this transcendent perfection of wisdom instructive because [all attributes and attainments], up to and including omniscience, are unseen?” The Blessed One replied, “Subhūti, this transcendent perfection of wisdom is instructive because physical forms are unseen when there is no consciousness arising that apprehends physical forms. Similarly, this transcendent perfection of wisdom is instructive because consciousness [and the other aggregates] are unseen when there is no consciousness arising that apprehends feelings, that apprehends perceptions, that apprehends formative predispositions, and that apprehends consciousness. Likewise, in the same vein, this transcendent perfection of wisdom is instructive because [all attributes and attainments], up to and including omniscience, are unseen when there is no consciousness arising that apprehends omniscience, and so forth. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.60 “Moreover, Subhūti, this transcendent perfection of wisdom indicates to these worlds that the five psycho-physical aggregates are empty. Similarly, it indicates to these worlds that the twelve sense fields and the eighteen sensory elements are empty. Similarly, it indicates to these worlds that the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions are empty. Similarly, it indicates to these worlds that the twelve links of dependent origination and the false view about perishable composites, which are the basis of the sixty-two false views, are empty. Similarly, it indicates to these worlds that [the transcendent perfections], from the transcendent perfection of generosity up to and including the transcendent perfection of wisdom, are empty. Similarly, it indicates to these worlds that internal emptiness is empty, and in the same vein, it indicates that the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities, are empty. Similarly, it indicates to these worlds that the four applications of mindfulness are empty. Similarly, in the same vein as before, it indicates to these worlds that [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty. It indicates to these worlds that omniscience is empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.61 “Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom that tathāgatas, arhats, genuinely perfect buddhas reveal to the worlds that the five psycho-physical aggregates are empty; that they comprehend, know, and cognize the worlds also to be empty; and that they indicate as much to [the sentient beings inhabiting] these worlds. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.62 “Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is empty. If you ask what world it reveals to be empty, it reveals the world comprising the five psycho-physical aggregates to be empty. Similarly, it reveals the world comprising the twelve sense fields to be empty. Similarly, it reveals the world comprising the eighteen sensory elements to be empty. In the same vein as before, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.63 “Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is inconceivable. If you ask what world it reveals to be inconceivable, it reveals the world comprising the five psycho-physical aggregates, the twelve sense fields, and the eighteen sensory elements to be inconceivable. In the same vein, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be inconceivable. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.64 “Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is calm and empty of inherent existence. If you ask what world it reveals to be calm, empty, and so forth, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be calm, and similarly, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be empty of inherent existence. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.65 “Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas the mundane perception that this world is without mundane perception and that other worlds are also without mundane perception. If you ask why, Subhūti, it is because there are no phenomena through which perception could occur, either in this world or in other worlds.” 20.66 Senior Subhūti then said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is established by means of great deeds. Venerable Lord! This transcendent perfection of wisdom is established by means of inconceivable deeds and innumerable deeds.” The Blessed One replied, “It is so, Subhūti! It is just as you have spoken. This transcendent perfection of wisdom is established by means of great deeds. Similarly, this transcendent perfection of wisdom is established by means of inconceivable deeds, unappraisable deeds, and deeds that are equal to the unequaled. 20.67 “Subhūti, if you ask how this transcendent perfection of wisdom is established by means of great deeds, by means of deeds that are equal to the unequaled, and so forth, this denotes the great deeds of the tathāgatas, arhats, genuinely perfect buddhas. That is to say, this transcendent perfection of wisdom is established for the purpose of granting refuge to and not forsaking all sentient beings. 20.68 “Subhūti, if you ask how this transcendent perfection of wisdom is established by means of inconceivable deeds, Subhūti, inconceivability denotes genuinely perfect buddhahood, the nature of the tathāgata, self-origination, and omniscience. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the inconceivable deeds of the tathāgatas, arhats, genuinely perfect buddhas. 20.69 “Subhūti, if you ask how this transcendent perfection of wisdom is established by means of unappraisable deeds, Subhūti, there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who can conceive of or estimate genuinely perfect buddhahood, the nature of the tathāgata, self-origination, or omniscience. This is the power of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the unappraisable deeds of the tathāgatas, arhats, genuinely perfect buddhas. 20.70 “Subhūti, if you ask how the transcendent perfection of wisdom is established by means of innumerable deeds, Subhūti, innumerable denotes genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, since there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who are equal to the tathāgatas, arhats, genuinely perfect buddhas, how could any surpass them! Only the tathāgatas, arhats, genuinely perfect buddhas can analyze these [attributes] by means of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the innumerable deeds of the tathāgatas, arhats, genuinely perfect buddhas, and by means of their deeds which are equal to the unequaled, and so forth.” 20.71 Then Senior Subhūti asked the Blessed One, “Venerable Lord! Are genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience inconceivable, unappraisable, innumerable, and equal to the unequaled?” The Blessed One replied, “It is so, Subhūti. It is just as you have said. Subhūti, that which is inconceivable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is unappraisable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is innumerable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is equal to the unequaled is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. 20.72 “Similarly, Subhūti, physical forms are also inconceivable, unappraisable, innumerable, and equal to the unequaled. Likewise, feelings, perceptions, formative predispositions, and consciousness, too, are inconceivable, unappraisable, innumerable, and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are inconceivable, [unappraisable, innumerable,] and equal to the unequaled. 20.73 “Subhūti, all things are indeed inconceivable, equal to the unequaled, and so forth, and in that regard, mind and mental states are non-existent and non-apprehensible. Subhūti, physical forms, too, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled.” 20.74 Then Senior Subhūti asked the Blessed One, “Venerable Lord! How are physical forms non-existent, being inconceivable, unappraisable, innumerable, and equal to the unequaled? Similarly, why are feelings, perceptions, formative predispositions, and consciousness non-existent, being inconceivable, unappraisable, innumerable, and equal to the unequaled? In the same vein, why are [all attributes and attainments], up to and including omniscience, non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled?” The Blessed One replied, “Subhūti, physical forms are indeed without limit. Therefore physical forms are non-existent, while being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are also without limits. Therefore, consciousness [and the other aggregates] are non-existent, while being inconceivable, equal to the unequaled, and so forth. Likewise, Subhūti, [all attributes and attainments], up to and including omniscience, are also without limits. Therefore omniscience [and so forth] are non-existent, while being inconceivable, equal to the unequaled, and so forth.” 20.75 [Then Senior Subhūti] asked [the Blessed One], “How are physical forms without limits? Similarly, how are feelings, perceptions, formative predispositions, and consciousness without limits? In the same vein, how are [all attributes and attainments], up to and including omniscience, without limits?” The Blessed One replied, “Subhūti, physical forms are inconceivable, equal to the unequaled, and so forth. Therefore physical forms are without limits. Similarly, Subhūti, in the same vein as before, [all attributes and attainments], up to and including omniscience, are inconceivable, equal to the unequaled, and so forth. Therefore omniscience [and the rest] are without limits. 20.76 “Subhūti, do you think that physical forms are apprehensible with respect to that which is inconceivable, equal to the unequaled, and so forth? Or, in the same vein, do you think that [all attributes and attainments], up to and including omniscience, are apprehensible?” “No, Venerable Lord!” 20.77 “Subhūti, it is for these reasons that all things are inconceivable, equal to the unequaled, and so forth. Subhūti, all these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, unappraisable, innumerable, and equal to the unequaled. Therefore the attributes of the tathāgatas are inconceivable and free from concepts, unappraisable and free from appraisals, and equal to the unequaled and free from parity with the unequaled. Subhūti, that which is unthinkable is designated as unthinkable. That which is unappraisable is designated as unappraisable. That which is innumerable is designated as innumerable. Subhūti, it is for these reasons, too, that the attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, equal to the unequaled, and so forth. For example, Subhūti, just as space is inconceivable and equal to the unequaled, in the same way, Subhūti, the attributes of the tathāgatas are inconceivable and equal to the unequaled. Indeed they cannot be conceived, appraised, or quantified by the world with its gods, humans, and antigods. Similarly, the attributes which the tathāgatas possess are innumerable.” 20.78 While [the Blessed One] was delivering this chapter concerning the attributes of the tathāgatas which are inconceivable, unappraisable, innumerable, and equal to the unequaled, the minds of five hundred fully ordained monks were liberated from contaminants, and freed from grasping, [which is the immediate cause of rebirth]. The minds of two hundred fully ordained nuns were liberated from contaminants, and freed from grasping. Six hundred laymen and three hundred laywomen developed the unobscured and immaculate eye of the sacred doctrine. Two thousand bodhisattvas came to accept that phenomena are non-arising, and they all received prophetic declarations [concerning their future enlightenment] within this Auspicious Eon. 20.79 This completes the twentieth chapter from the Transcendent Perfection of Wisdom in Ten Thousand Lines, entitled “Enlightened Attributes.” A Summary of Chapter 20: Enlightened Attributes20.A {From the perspective of ultimate reality} this transcendent perfection of wisdom {in relative reality} is the infinite transcendent perfection ... owing to the infinity of space! ... is sameness ... owing to the sameness of all things! ... is void ... owing to emptiness, beyond limitations! ... cannot be crushed ... owing to the non-apprehension of all {non-existent} things! ... is non-existent ... owing to namelessness and non-corporeality! ... is like space ... owing to the non-apprehension of exhalation and inhalation! ... is inexpressible ... owing to the non-apprehension of ideation and scrutiny! ... is nameless ... owing to the non-apprehension of the aggregates of feelings, perceptions, formative predispositions, and consciousness! ... is non-departing ... owing to the non-arriving of all {non-existent} things! ... cannot be appropriated ... owing to the non-grasping of all {non-existent} things! ... is inexhaustible ... owing to the perpetual exhaustion and refinement of all {non-existent} things ... is non-arisen ... owing to the non-cessation and non-arising of all {non-existent} things! ... is without a creator ... owing to the non-apprehension of {all non-existent} creators! ... is without a knower ... owing to the inanimate nature of all {non-existent} things! ... does not transmigrate ... owing to the non-apprehension of death and transmigration! ... does not disintegrate ... owing to the non-disintegration of all {non-existent} things! ... is dreamlike ... owing to the non-apprehension of the perception of dreams! ... is like an echo ... owing to the non-apprehension of sounds and the ears! ... is like an optical aberration ... owing to the non-apprehension of mirrors and reflections! ... is like a mirage ... owing to the non-apprehension of flowing water! ... is like a magical display ... owing to the non-apprehension of non-entities! ... is without afflicted mental states ... owing to the non-apprehension of all afflicted mental states! ... is without purification ... owing to the non-existence of all afflicted mental states! ... is unsullied ... owing to the non-apprehension of stains! ... is without conceptual elaboration ... owing to the eradication of all conceptual elaborations! ... is without assumptions ... owing to the eradication of all assumptions! ... is unshakeable ... owing to the stability {or stabilizing} of the expanse of {relative} reality! ... is free from desires ... owing to the incontrovertible realization of all things! ... is without obsession ... owing to the non-conceptuality of all things! ... is calm ... owing to the non-apprehension of mental images! ... is not desire ... owing to the non-apprehension of desire! ... is not hatred ... owing to the absence of hatred! ... is not delusion ... owing to the dispelling of all the darkness of ignorance! ... is not afflicted mental states ... owing to the absence of imagination! ... is not sentient ... owing to the absence of sentient beings! ... is not to be forsaken ... owing to the non-arising of all things {which could be forsaken}! ... does not apprehend the two extremes {of nihilism and eternalism} ... owing to the abandonment of the two extremes! ... is undifferentiated ... owing to the non-association of all {non-existent} things! ... is unblemished ... owing to the transcendence of all {conceptual states of duality} that is achieved by {the} śrāvakas and pratyekabuddhas! ... is non-conceptual ... owing to the non-apprehension of all concepts! ... is immeasurable ... owing to the non-apprehension of the dimensions of all things! ... is unattached ... owing to the absence of attachment with regard to all things! ... is impermanent ... owing to the non-disintegration of all {non-existent} things {which neither arise nor cease}! ... is imbued with suffering ... owing to indefatigability {or the untiring perseverance of the maturity of understanding} with respect to all things! ... is not a self ... owing to non-fixation upon all {non-existent} things! ... is emptiness ... owing to the non-apprehension of all {non-existent} things! ... is without defining characteristics ... owing to the absence of distinguishing counterparts with respect to all {non-existent} things! ... is the emptiness of internal phenomena ... owing to the non-apprehension of internal phenomena! ... is the emptiness of external phenomena ... owing to the non-apprehension of external phenomena! ... is the emptiness of external and internal phenomena ... owing to the non-apprehension of external and internal phenomena! ... is the emptiness of emptiness ... owing to the non-apprehension of the emptiness of emptiness! ... is the emptiness of great extent ... owing to the non-apprehension of all {non-existent} things! ... is the emptiness of ultimate reality ... owing to the non-apprehension of the emptiness of {the path of nirvāna leading to} ultimate reality! ... is the emptiness of conditioned phenomena ... owing to the non-apprehension of the emptiness of conditioned phenomena! ... is the emptiness of unconditioned phenomena ... owing to the non-apprehension of the emptiness of unconditioned phenomena! ... is the emptiness of the unlimited ... owing to the non-apprehension of the emptiness of the unlimited {of that which arises which has no limits}! ... is the emptiness of that which has neither beginning nor end ... owing to the non-apprehension of the emptiness of that which {arises which} has neither beginning nor end! ... is the emptiness of non-dispersal ... owing to the non-apprehension of the emptiness of non-dispersal {of that which arises which has no separation or disintegration}! ... is the emptiness of inherent existence ... owing to the non-apprehension of unconditioned phenomena! ... is the emptiness of all things ... owing to the non-apprehension of internal and external phenomena! ... is the emptiness of intrinsic defining characteristics ... owing to the voidness of phenomena associated with the emptiness of intrinsic defining characteristics! ... is the emptiness of the essential nature of non-entities ... owing to the non-apprehension of the emptiness of the essential nature of non-entities! ... constitutes the applications of mindfulness ... owing to the non-apprehension of the body, feelings, mind, and phenomena {as ultimately existent}! ... constitutes the correct exertions ... owing to the non-apprehension of virtuous and non-virtuous attributes {as ultimately existent}! ... constitutes the supports for miraculous ability ... owing to the non-apprehension of the four supports for miraculous ability {as ultimately existent}! ... constitutes the faculties ... owing to the non-apprehension of the five faculties {as ultimately existent}! ... constitutes the powers ... owing to the non-apprehension of the five powers {as ultimately existent}! ... constitutes the branches of enlightenment ... owing to the non-apprehension of the seven branches of enlightenment {as ultimately existent}! ... constitutes the noble path ... owing to the non-apprehension of the noble eightfold path {as ultimately existent}! ... is empty ... owing to the non-apprehension of the aspects of emptiness and the aspect of voidness! ... is signless ... owing to the non-apprehension of the aspects of calmness {which is without apprehension of mental images}! ... is aspirationless ... owing to the non-apprehension of aspirations! ... constitutes the aspects of liberation ... owing to the non-apprehension of the eight aspects of liberation {as ultimately existent}! ... constitutes the steps of meditative equipoise ... owing to the non-apprehension of the nine serial steps of meditative equipoise {as ultimately existent}! ... is generosity ... owing to the non-apprehension of miserliness! ... is ethical discipline ... owing to the non-apprehension of degenerate morality! ... is tolerance ... owing to the non-apprehension of malice and tolerance! ... is perseverance ... owing to the non-apprehension of indolence! ... is meditative concentration ... owing to the non-apprehension of distraction! ... is wisdom ... owing to the non-apprehension of stupidity! ... constitutes the ten powers {which are the definitive knowledges of all phenomena within relative reality} ... owing to their uncrushability by all {non-existent} things! ... constitutes the four assurances ... owing to their uncrushability by all {non-existent} things and owing to their undauntedness concerning the understanding of the aspects of the path! ... constitutes the unhindered discernments ... owing to the absence of attachment and absence of obstruction with respect to all knowledge! ... constitutes great compassion ... owing to the non-abandonment of all sentient beings {which are inherently non-existent}! ... constitutes the eighteen distinct qualities of the buddhas ... owing to its transcending of all the {dualistic} doctrines of the śrāvakas and pratyekabuddhas! ... is the tathāgata ... owing to the {'suchness' of the} reality {of all things} divulged as such in all languages! ... is naturally arisen ... owing to the sway that it holds over all {non-existent} things! ... {and} is the genuinely perfect buddha ... owing to the attainment of manifestly perfect buddhahood with respect to all things, in all their finest aspects! 20.B This profound transcendent perfection of wisdom has the defining characteristic{s} of emptiness ... of signlessness ... of aspirationlessness ... of non-conditioning ... of non-arising ... of non-cessation ... of non-defilement ... of non-purification, and ... of non-entity ... Although this profound transcendent perfection of wisdom has such defining characteristics, for the sake of the world the tathāgatas have named, symbolized, designated, and expressed it in conventional terms, but, O gods, that is not the case in ultimate reality. It cannot be disturbed by the world with its gods, humans, and antigods ... because ... {these are} also endowed with those very same defining characteristics ... {From the perspective of ultimate reality} defining characteristics are not perceived by means of defining characteristics. Nor is the absence of defining characteristics perceived by means of defining characteristics, nor are defining characteristics perceived by means of the absence of defining characteristics, nor even is the absence of defining characteristics perceived by means of the absence of defining characteristics. Therefore ... as far as defining characteristics, the absence of defining characteristics, the defining characteristics of defining characteristics, and their combinations are concerned, it is impossible for any of them to know and for any of them to be known {due to the absence of the duality of subject and object in ultimate reality!} ... These defining characteristics have not been conditioned by physical forms ... and so on, up to and including omniscience ... {and} are neither human nor non-human ... neither have contamination nor are they without contamination ... are neither mundane nor are they supramundane; and they are neither conditioned nor are they unconditioned. 20.C If someone were to say that such and such is the defining characteristic of space ... they would be incorrect ... because space is unconditioned. Therefore, it is not endowed with any defining characteristic whatsoever; nor is it thus endowed, because it is non-existent and non-apprehensible {in ultimate reality} ... Whether the tathāgatas have appeared or whether the tathāgatas have not appeared [in the world], the expanse that is the defining characteristic of {relative} reality is itself established {by this transcendent perfection of wisdom}. The tathāgatas are called tathāgatas because they have genuinely attained manifestly perfect buddhahood ... Because they have attained manifestly perfect buddhahood with regard to those defining characteristics, the tathāgatas engage in the perception of pristine cognition which is unobstructed with respect to phenomena. It is due to having been established in these defining characteristics that the tathāgatas have attained manifestly perfect buddhahood with regard to this profound transcendent perfection of wisdom, whose defining characteristics transcend all attachments. 20.D How wonderful is this profound transcendent perfection of wisdom within the perceptual range of the Tathāgata, Arhat, Genuinely Perfect Buddha ... {who} comprehends the defining characteristics of all things ... up to and including omniscience ... The defining characteristic of physical forms is that they are capable of assuming material form ... feelings have the defining characteristic of emotional experience, perceptions have the defining characteristics of comprehensibility, formative predispositions have the defining characteristic of conditioning, and consciousness has the defining characteristic of particularizing intrinsic awareness ... The transcendent perfection of generosity has the defining characteristic of renunciation ... the transcendent perfection of ethical discipline has the defining characteristic of non-involvement, the transcendent perfection of tolerance has the defining characteristic of imperturbability, the transcendent perfection of perseverance has the defining characteristic of uncrushability, the transcendent perfection of meditative concentration has the defining characteristic of undistractedness, and the transcendent perfection of wisdom has the defining characteristic of non-fixation with respect to all things ... The four meditative concentrations ... the four immeasurable aspirations and the four formless absorptions, have the defining characteristic of non-disturbance ... The thirty-seven aspects of enlightenment have the defining characteristic of being conducive to emancipation ... Emptiness as a gateway to liberation has the defining characteristic of emancipation, signlessness as a gateway to liberation has the defining characteristic of non-grasping, aspirationlessness as a gateway to liberation has the defining characteristic of non-striving, equanimity has the defining characteristic of non-conditioning, the eight aspects of liberation have the defining characteristic of non-captivation, the ten powers of the tathāgatas have the defining characteristic of invincibility, the four assurances have the defining characteristic of undauntedness, great compassion has the defining characteristic of kindness, and the eighteen distinct qualities of the buddhas have the defining characteristic of unsurpassibility ... Omniscience has the defining characteristic of being unobscured with respect to the definitive nature of all things, but the ... tathāgatas attain manifestly perfect buddhahood with respect to {perceiving} the absence of defining characteristics in all things ... {and it is because of this} the tathāgatas are said to ‘perceive pristine cognition without attachment.’ 20.E The transcendent perfection of wisdom gives rise to the tathāgatas, arhats, genuinely perfect buddhas, and it instructs them. Therefore, the tathāgatas are established, intimately dependent on this transcendent perfection of wisdom. As such ... the tathāgatas honor, venerate, respect, and make offerings to this very sacred doctrine of the transcendent perfection of wisdom ... because the tathāgatas, arhats, genuinely perfect buddhas originate from this transcendent perfection of wisdom, and because the tathāgatas are grateful and thankful for this transcendent perfection of wisdom ... If you ask how the tathāgatas are grateful and thankful, it is ... because the tathāgatas continuously honor, venerate, respect, and make offerings to, and similarly favor and pursue, the {Great} vehicle ... through which they have reached [the level of] a tathāgata, and the path by which they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Moreover ... the tathāgatas have attained manifestly perfect buddhahood knowing that the sacred doctrines are uncreated {from the perspective of ultimate reality} because there is no agent {in non-duality}. Similarly, they have attained manifestly perfect buddhahood knowing that all things are uncreated because they have no corporeality {in ultimate reality} ... Moreover ... it is dependent on this very transcendent perfection of wisdom—not on nature or symbolic conventions—that the tathāgatas, arhats, genuinely perfect buddhas are brought to understand that all things are uncreated {from the perspective of ultimate reality}. It is for these reasons ... this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. 20.F All things are unknowable and invisible {from the perspective of ultimate reality} ... {because} all things ... are unsupported and uncontained. For this reason ... the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings] ... It is instructive because physical forms ... feelings, perceptions, formative predispositions, and consciousness ... {and} [all attributes and attainments], up to and including omniscience, are unseen ... when there is no consciousness arising {in ultimate reality} that apprehends omniscience, and so forth ... Moreover ... {it} indicates to these worlds that the five psycho-physical aggregates ... the twelve sense fields and the eighteen sensory elements ... the twelve links of dependent origination and the false view about perishable composites, which are the basis of the sixty-two false views ... the transcendent perfection of generosity up to and including the transcendent perfection of wisdom ... {the} aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities ... {and} [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas ... {and} omniscience ... {are} empty ... Moreover ... it is dependent on this very transcendent perfection of wisdom that tathāgatas, arhats, genuinely perfect buddhas reveal to the worlds that the five psycho-physical aggregates {up to and including omniscience} are empty; that they comprehend, know, and cognize the worlds also to be empty; and that they indicate as much to [the sentient beings inhabiting] these worlds ... Moreover ... this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is empty. If you ask what world it reveals to be empty, it reveals the world comprising the five psycho-physical aggregates ... the world comprising the twelve sense fields ... the world comprising the eighteen sensory elements ... {and} the worlds comprising [all the attributes and attainments], up to and including omniscience, to be empty ... {as well as} inconceivable ... {and also} calm and empty of inherent {dualistic} existence ... Moreover ... {it} reveals to the tathāgatas, arhats, genuinely perfect buddhas the mundane perception that this world is without mundane perception and that other worlds are also without mundane perception ... because {from the perception of ultimate reality} there are no phenomena through which {this mundane 'dualistic'} perception could occur, either in this world or in other worlds. 20.G This transcendent perfection of wisdom is established by means ... of inconceivable deeds, unappraisable deeds, and deeds that are {innumerable and} equal to the unequaled ... {which} denotes the {four} great deeds of the tathāgatas, arhats, genuinely perfect buddhas. That is to say, this transcendent perfection of wisdom is established for the purpose of granting refuge to and not forsaking all sentient beings ... by means of inconceivable deeds ... {which} denotes {the four great deeds of} genuinely perfect buddhahood, the nature of the tathāgata, self-origination, and omniscience ... by means of unappraisable deeds ... {for} there are no sentient beings whatsoever ... who can conceive of or estimate genuinely perfect buddhahood, the nature of the tathāgata, self-origination, or omniscience ... by means of innumerable deeds ... {which} denotes genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience ... Since there are no sentient beings whatsoever ... who are categorized as sentient beings, who are equal to the tathāgatas, arhats, genuinely perfect buddhas, how could any surpass them! Only the tathāgatas, arhats, genuinely perfect buddhas can analyze these {four great deeds} by means of the transcendent perfection of wisdom. For these reasons ... this transcendent perfection of wisdom is established by means of the innumerable deeds of the tathāgatas, arhats, genuinely perfect buddhas, and by means of their deeds which are equal to the unequaled, and so forth. 20.H That which is inconceivable {as well as unappraisable, innumerable and equal to the unequaled—that being equal to the "unequaled" singular nature of phenomena} is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience ... Similarly ... physical forms ... up to and including omniscience, are inconceivable, [unappraisable, innumerable,] and equal to the unequaled ... All things are indeed inconceivable, equal to the unequaled, and so forth {from the perspective of ultimate reality}, and in that regard, mind and mental states {including those of the tathāgatas} are non-existent and non-apprehensible ... Physical forms, too ... up to and including omniscience, are non-existent {from the perspective of ultimate reality}, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. 20.I Physical forms {up to and including omniscience} are indeed without limit. Therefore physical forms {up to and including omniscience} are non-existent, while being inconceivable, [unappraisable, innumerable,] and equal to the unequaled ... {Conversely} physical forms {up to and including omniscience} are inconceivable, equal to the unequaled, and so forth. Therefore physical forms {up to and including omniscience} are without limits ... Physical forms {up to and including omniscience} are {not} apprehensible {in ultimate reality} with respect to that which is inconceivable, equal to the unequaled, and so forth ... It is for these reasons that all things are inconceivable, equal to the unequaled, and so forth ... All these attributes of the tathāgatas, which the tathāgatas possess ... are inconceivable and free from concepts, unappraisable and free from appraisals, and equal to the unequaled {singular nature of phenomena} and {as a result of being "one" with this non-dual nature} free from {being positioned in} parity with the unequaled {singular nature of phenomena} ... Just as space is inconceivable and equal to the unequaled {singular nature}, in the same way ... the {non-existent} attributes of the tathāgatas are inconceivable and equal to the unequaled. Indeed they cannot be conceived, appraised, or quantified by the world with its gods, humans, and antigods. Similarly, the attributes which the tathāgatas possess are innumerable. CommentaryThe Perfection of Wisdom of this experience of relativity is known and created by the great illusionist Vajradhara, who in creating this illusion of relative existence, maintains the upper pyramid of the five dhyani wisdom buddhas, in accord with the lower pyramid of Vajrasattva—the perfection of Vajradhara's diamond being—within the mindstream of every conjured individuated being. And when the lower and upper pyramids are perceived as "one" within the mindstream of every conjured individuated being, they merge as one like a great morning star that enlightens the mind of the awakening being, that echo the freedom that has come to pass as the Morning Glory of the Morning Star. Here the enlightened being realizes the truth that the notion of relativity is merely a creation, that the natural luminosity of mind is all there is, which is devoid of any dualistic defining characteristics. Here there is no Creator in ultimate reality, nor any other thing beyond Our singularity ~ where names and corporeality are a thing of the past of the illusory realm of relativity. Thus the Buddha reveals (above): “{In ultimate reality} this transcendent perfection is without a creator ... owing to the non-apprehension of {any} creators! ... This transcendent perfection is without a knower ... owing to the inanimate nature of all things!”
{See also: The Teaching of the Diamond-Holder} 
The two pyramids resemble a diamond, with Vajradhara (meaning diamond-holder) at the top, Vajrasattva (meaning diamond-being) at the bottom, and the five dhyani wisdom buddhas of the Holy Spirit in between. Here the Creator (Vajradhara) speaks to the Son (Vajrasattva) via the Holy Spirit of the five dhyani wisdom buddhas ~ located within the mindstream of every conjured individuated being. The two pyramids merge as one to form the MerKaBa Light Body (as a natural expanse of beryl—which is a hexagonal crystalline structure) during the stage of enlightenment. Thus the Buddha states in chapter ten of The Transcendent Perfection of Wisdom in Ten Thousand Lines: “Great bodhisattva beings ... should don the armor of [the attainments], up to and including omniscience. They should {also} don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm ... as a natural expanse of beryl.” * "THUS" is the suchness of the reality of all things which "COMES" into the mindstream of every conjured individuated being—in every language imaginable under the sun—who is awakening to the Truth of the Reality of What Is. This is the Holy Spirit of the five wisdom buddhas—also known as the Five Wisdom Tathāgatas—which arrives with the Truth of the Reality of all things ~ and accordingly is known as the Tathāgata ~ for tathā means "THUS" and āgata means "COME". Thus does the Buddha reveal (above): “This transcendent perfection of wisdom is the tathāgata ... owing to the {'suchness' of the} reality {of all things} divulged as such in all languages!” * Self-origination indicates the conjured individuated being has originated from its own natural luminosity of mind, which is the singular mind of Our singularity in God from the perspective of ultimate reality. One could say the conjured individuated being has originated from the great illusionist Vajradhara—and that certainly would not be incorrect—yet is not every conjured individuated being the great illusionist Vajradhara? Yet what is in a name in the "ultimate" reality of namelessness and non-corporeality, where even the inconceivable can seem conceivable within the realm of "relative" reality. Here We remember, as the great pretender, the FOUR GREAT DEEDS of the tathāgatas, arhats, genuinely perfect buddhas, which are (1) genuinely perfect buddhahood, (2) the nature of the tathāgata, (3) self-origination, and (4) omniscience. While these great deeds are wholly inconceivable, wholly unappraisable, wholly innumerable, and equal to the unequaled in "ultimate" reality, they are enumerated in this transcendent perfection of wisdom, for they reveal the pathway of uniting with the "One". Firstly does the mind of the unawakened being aspire to the 'immaculate conception' of genuinely perfect buddhahood—which is the lower pyramid aspect of Vajrasattva (the Son). Here it progresses on the pathway to buddhahood through the guidance of the five dhyani wisdom buddhas, which are the nature of the tathāgata of the "Thus Come" One, revealing the 'Reality of all things' as the Holy Spirit. Then does the mind of the awakening being see the Truth of the Father of self-origination, where it comes to accept it is the great Vajradhara or primordial buddha of the "Thus Come" One. Once this trinity of the Father, Son and Holy Spirit are accepted by the mind of the awakening one—and are seen as indivisible as the "Thus Come" One—can it then and only then don the mind of omniscience and unite with all aspects as the undivided "One". And then this great buddha will enumerate above as the Tathāgata, Arhat, Genuinely Perfect Buddha: “That which is inconceivable ... that which is unappraisable ... that which is innumerable ... {and} that which is equal to the unequaled is {1) genuinely perfect buddhahood, {2} the nature of the tathāgatas, {3} self-origination, and {4} omniscience.” |
Vertical Divider
|
|
