Chapter 26

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Chapter 26: Rejoicing

26.1   Then Śakra, mighty lord of the gods, thought, “If great bodhisattva beings surpass sentient beings while just practicing this profound transcendent perfection of wisdom, what need one say when they have attained manifestly perfect buddhahood, the genuinely perfect enlightenment! If even those sentient beings whose minds are just introduced to omniscience find wealth, and if even those sentient beings sustain themselves through noble livelihoods, what need one say about those who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment! Those sentient beings who have set their minds on the aspiration toward unsurpassed, genuinely perfect enlightenment, and even those who have not yet done so, are to be envied when they always listen to this profound transcendent perfection of wisdom.”

26.2   Then Śakra, mighty lord of the gods, took coral tree flowers and scattered them, scattered them more vigorously, and scattered them with utmost vigor toward the Tathāgata, Arhat, Genuinely Perfect Buddha, saying, “By this merit may the sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas, with their higher focus intent on unsurpassed, genuinely perfect enlightenment, perfect the attributes of the buddhas! May they also perfect omniscience! May they also perfect the attributes that naturally arise, and may they also perfect the attributes that are free from contaminants!

26.3   “Venerable Lord! I do not in the slightest think that the sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas will ever regress from unsurpassed, genuinely perfect enlightenment and become śrāvakas or pratyekabuddhas. I do, however, think that they will long for unsurpassed, genuinely perfect enlightenment, and that they will aspire even more toward unsurpassed, genuinely perfect enlightenment. Seeing the sufferings of those involved in cyclic existence, they will resolve to seek the benefit of the whole world, with its gods, humans, and antigods, and seek to alleviate [its sufferings]. Great bodhisattva beings who possess this mind will always think, ‘Once I have crossed beyond cyclic existence, should I save those sentient beings who have not yet crossed beyond it? Once I have been liberated from cyclic existence, should I liberate those sentient beings who have not yet been liberated? Once I have been inspired, should I inspire those sentient beings who have not yet been inspired? Once I have attained final nirvāṇa, should I bring to final nirvāṇa those sentient beings who have not attained final nirvāṇa?’

26.4   “Venerable Lord! How much merit will those sons of enlightened heritage or daughters of enlightened heritage accrue—those who rejoice in the minds of great bodhisattva beings who are beginners entering the vehicle, and similarly, who rejoice in the minds of great bodhisattva beings who have been practicing over a long period of time, and similarly, who rejoice in the minds of irreversible great bodhisattva beings, and similarly, who rejoice in the minds of those great bodhisattva beings who are tied to only one more rebirth?”

26.5   The Blessed One then replied to Śakra, mighty lord of the gods, “Kauśika, you may be able to measure with weights this world system of the four continents, but you cannot measure the merits of those who have set their mind on enlightenment deriving from the rejoicing of those sons of enlightened heritage or daughters of enlightened heritage. Kauśika, you may be able to measure with a tip of a hair, split one hundredfold, all the drops of water in the oceans of this world system of the great trichiliocosm, but you cannot measure the merits of those who have set their mind on enlightenment deriving from the rejoicing of those sons of enlightened heritage or daughters of enlightened heritage.”

26.6   Then Śakra, mighty lord of the gods, said to the Blessed One, “Venerable Lord! Those who would not rejoice in sentient beings who set their mind on enlightenment are inspired by demonic forces. Venerable Lord! Those who would not rejoice in sentient beings who set their mind on enlightenment are on the side of demonic forces. Venerable Lord! Those who would not rejoice in sentient beings who set their mind on enlightenment have been reborn here after dying in the domain of demonic forces. If one were to ask why, it is because those who have successfully set their mind on enlightenment and dedicated the merit toward unsurpassed, genuinely perfect enlightenment actually shatter the domain of demonic forces. One should rejoice in those who have set their mind on the aspiration toward unsurpassed, genuinely perfect enlightenment. Those who do not forsake the Buddha, who do not forsake the Dharma, and who do not forsake the Saṅgha should rejoice in those who have set their mind on enlightenment. Then, having rejoiced in them setting their mind on enlightenment, they should dedicate the merit to unsurpassed, genuinely perfect enlightenment, without engaging in the notion that the setting of the mind on enlightenment is singular, or the notion that it is dual, or the notion that it is plural.”

26.7   The Blessed One replied, “Kauśika, It is so! It is just as you have said. Those who rejoice in these [bodhisattvas] who set their mind on enlightenment will swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Even those who engage in the conduct of a bodhisattva will swiftly please the tathāgatas, arhats, genuinely perfect buddhas. They will never again perceive unpleasant sights. They will never hear unpleasant sounds. They will never smell unpleasant odors. They will never savor unpleasant tastes. They will never touch unpleasant tangible objects. They will never be conscious of unpleasant mental phenomena. They will never lack the sight of the buddhas. They will move from buddhafield to buddhafield, and they will venerate the lord buddhas. They will also develop the roots of virtuous actions because they are of benefit to all sentient beings. If you ask why, it is because those sons of enlightened heritage or daughters of enlightened heritage have rejoiced in the roots of virtuous action of beginners entering the vehicle, who are innumerable and immeasurable in number. Similarly, they have rejoiced in the roots of virtuous action of those bodhisattvas who abide on the first level, and similarly of those great bodhisattva beings who abide on [the other levels], up to and including the tenth level, and similarly of those great bodhisattva beings who are tied to only one more rebirth.

26.8   “Those who have actualized the roots of virtuous actions will approach unsurpassed, genuinely perfect enlightenment; after attaining manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment they will bring innumerable, countless, measureless sentient beings to final nirvāṇa in the expanse of nirvāṇa, where there is no residue of the psycho-physical aggregates.

26.9   “For that reason, Kauśika, once the sons of enlightened heritage or daughters of enlightened heritage have rejoiced in the roots of virtuous action, possessed by great bodhisattva beings who have first begun to set their mind on enlightenment, they should dedicate this merit toward unsurpassed, genuinely perfect enlightenment, and they should make this dedication in such a way that they do not engage with mind and do not engage with anything other than mind. Similarly, once they have rejoiced in those roots of virtuous action possessed by great bodhisattva beings who already abide on [the levels], up to and including the tenth level, and similarly, in those roots of virtuous action possessed by great bodhisattva beings who are tied to only one more rebirth, they should dedicate this merit toward unsurpassed, genuinely perfect enlightenment, and they should make this dedication in such a way that they do not engage with mind and do not engage with anything other than mind.”

26.10   Then Senior Subhūti asked the Blessed One, “Venerable Lord! How does the illusion-like mind attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?” The Blessed One replied to Senior Subhūti as follows: “Subhūti, do you think that you should consider this illusion-like mind?” “Venerable Lord! I do not consider illusion or illusion-like mind.”

26.11   The Blessed One replied, “Subhūti, do you think that you should consider that mind which would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, but in which there is no illusion, nor any illusion-like mind?” “No, Venerable Lord!”

26.12   The Blessed One replied, “Subhūti, do you think that you should consider anything which would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, but which is other than illusion, or other than illusion-like mind?” “Venerable Lord! I do not consider anything which would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, but which is other than illusion, or other than illusion-like mind. Venerable Lord! Since I do not consider anything extraneous, what thing, existent or non-existent, could arise? Nor could any phenomena, absolutely void, be attributed and sustained as existent or non-existent. Anything that could not be sustained as existent or non-existent, could not attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Indeed, anything non-existent could not attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. If one were to ask why, Venerable Lord, it is because all things that are subject to affliction or purification are non-existent.

26.13   “Venerable Lord! So it is that the transcendent perfection of wisdom is absolutely void, and similarly, the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity are all absolutely void. In the same vein, [all other causal and fruitional attributes], up to and including enlightenment, are absolutely void. Anything that is absolutely void is neither to be cultivated nor not to be cultivated. Since this profound transcendent perfection of wisdom is absolutely void, it cannot attain anything at all. Since this transcendent perfection of wisdom is absolutely void, how do great bodhisattva beings attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, dependent on the transcendent perfection of wisdom? Since unsurpassed, genuinely perfect enlightenment is also absolutely void, how does that which is void actualize that which is void?”

26.14   The Blessed One replied to Senior Subhūti as follows: “Subhūti, it is so! It is so! It is just as you have said. The transcendent perfection of wisdom, and similarly, the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity are all absolutely void. In the same vein, [all causal attributes], up to and including enlightenment, and all [fruitional attributes], up to and including omniscience, are absolutely void. Subhūti, it is because the transcendent perfection of wisdom is absolutely void that, Subhūti, great bodhisattva beings can attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, which is [also] absolutely void.

26.15   “Subhūti, if the transcendent perfection of wisdom were not absolutely void, and in the same vein, [if all attributes and attainments], up to and including omniscience, were not absolutely void, they would not resort to the transcendent perfection of wisdom, and [all attributes and attainments], up to and including omniscience, would not be existent.

26.16   Therefore, Subhūti, it is because the transcendent perfection of wisdom is void, and [all attributes and attainments], up to and including omniscience, are void, that great bodhisattva beings will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, dependent on the transcendent perfection of wisdom.”

26.17   “Venerable Lord! Although something which is void cannot attain manifestly perfect buddhahood, which is [also] void, great bodhisattva beings who practice the sacred doctrine and its profundities do indeed attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!”

26.18   The Blessed One replied, “Subhūti, it is so! It is just as you have said. Great bodhisattva beings do indeed practice the sacred doctrine and its profundities. Subhūti, although great bodhisattva beings practice the sacred doctrine and its profundities, they achieve something difficult—that is to say, they do not at all actualize the goals either of the level of the śrāvakas or of the level of the pratyekabuddhas.”

26.19   “Venerable Lord! As I understand the meaning of the teachings spoken by the Lord, great bodhisattva beings do not at all achieve something difficult. If you ask why, it is because they do not apprehend any doctrine or goal that could be actualized. They do not apprehend even the transcendent perfection of wisdom, through which anything could be actualized, nor do they apprehend anything that could bring about actualization. So, when all things are non-apprehensible, what is the doctrine, what is the purpose, what is the intelligence that would bring about actualization? What is the doctrine which, having realized all these things, would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?

26.20   “Venerable Lord! This non-apprehending conduct is the conduct of the bodhisattvas. Great bodhisattva beings who practice accordingly will acquire a state that is without obscuration and without blindness with respect to all things. Venerable Lord! If, when such teachings are revealed, the minds of great bodhisattva beings are not afraid, not terrified, not fearful, and not frightened, and if they will not become frightened, then they are actually practicing the transcendent perfection of wisdom. But they do not consider the fact that they are practicing it. They do not consider the fact that they are not practicing it. They do not consider the transcendent perfection of wisdom. Nor do they consider that they should attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

26.21   “Great bodhisattva beings who practice this profound transcendent perfection of wisdom accordingly do not think, ‘I should shun the level of the śrāvakas or the level of the pratyekabuddhas!’ They do not think, ‘I should approach omniscience!’ If one were to ask why, Venerable Lord, just as space, for example, does not think, ‘I am near or far from anything!’ owing, Venerable Lord, to the fact that space is not particularized, owing to its immobility, and because it has no concepts, in the same way, Venerable Lord, although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘I am near or far from the level of the śrāvakas or the level of the pratyekabuddhas and I am approaching unsurpassed, genuinely perfect enlightenment!’ If one were to ask why, Venerable Lord, it is because the transcendent perfection of wisdom is non-conceptual.

26.22 “Venerable Lord! Just as an illusory person does not think, ‘This illusion is far from or near to me!’ or ‘I am far from or near to this illusion!’ or ‘This assembled crowd of spectators is near or far from me!’ owing, Venerable Lord, to the fact that an illusory person has no concepts, in the same way, Venerable Lord, although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘I am far from the level of the śrāvakas or the level of the pratyekabuddhas and I am approaching unsurpassed, genuinely perfect enlightenment!’

26.23   “Venerable Lord! Just as an optical aberration does not think, ‘This object generated by reflection in a mirror or in water is far from or near to me!’ owing, Venerable Lord, to the fact that an optical aberration has no concepts, in the same way, Venerable Lord, although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘I am far from the level of the śrāvakas or the level of the pratyekabuddhas and I am approaching unsurpassed, genuinely perfect enlightenment!’ If one were to ask why, Venerable Lord, it is because great bodhisattva beings who practice the transcendent perfection of wisdom have no concepts.

26.24   “Venerable Lord! To great bodhisattva beings who practice the transcendent perfection of wisdom, nothing is pleasant or unpleasant. If one were to ask why, Venerable Lord, it is because the essential nature of anything through which pleasant or unpleasant things could be cognized is non-apprehensible. Venerable Lord! Just as to the tathāgatas, arhats, genuinely perfect buddhas there is nothing that is pleasant or unpleasant, in the same way, Venerable Lord, to great bodhisattva beings who practice the transcendent perfection of wisdom, there is nothing that is pleasant or unpleasant.

26.25   “Venerable Lord! Just as the level of the tathāgatas, arhats, genuinely perfect buddhas is one on which all thoughts, conceptions, and imaginations have invariably been abandoned owing to its non-conceptualization with respect to all things, [in the same way, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom have abandoned all thoughts, concepts, and imaginations].

26.26   “Venerable Lord! Just as the phantom emanations of the tathāgatas, arhats, genuinely perfect buddhas do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is far from me, and unsurpassed, genuinely perfect enlightenment is near!’ owing, Venerable Lord, to the fact that these phantom emanations of the tathāgatas, arhats, genuinely perfect buddhas are without conceptualization, in the same way, Venerable Lord, although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is far from me, and unsurpassed, genuinely perfect enlightenment is near!’

26.27   “Venerable Lord! Just as when the tathāgatas create a phantom to act on their behalf, although it does act according to its objective, it does not think, ‘I am acting according to that objective!’ owing, Venerable Lord, to the fact that the tathāgatas and their phantom emanations are without conceptual imagination, in the same way, Venerable Lord, the transcendent perfection of wisdom also acts according to the objective for which it is emanated, but does not think, ‘I am acting according to a certain objective!’

26.28   “Venerable Lord! Just as when a carpenter or the skilled apprentice of a carpenter makes a machine in the shape of a woman, or in the shape of a man, or in the shape of an elephant, or in the shape of a bull, although this machine may function according to its purpose, it does not think, ‘I am performing [such and such a task], according to that purpose!’ owing, Venerable Lord, to the fact that such machines are without conceptual imagination, in the same way, Venerable Lord, although the transcendent perfection of wisdom does act according to the objective for which it is explained, it does not think, ‘I am acting according to a certain purpose!’ If one were to ask why, it is because the transcendent perfection of wisdom is non-conceptual.”

26.29   Then Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, is it only the transcendent perfection of wisdom which is non-conceptual, or is the transcendent perfection of meditative concentration, and in the same vein, [all the other transcendent perfections], down to and including the transcendent perfection of generosity, non-conceptual?”

26.30   “Senior Śāradvatīputra, the transcendent perfection of meditative concentration, and in the same vein, [all the other transcendent perfections], down to and including the transcendent perfection of generosity, are also non-conceptual.”

26.31   “Senior Subhūti, are [the sense fields], from the sense field of sights to the sense field of the mental faculty, also non-conceptual? Similarly, are [the aspects of consciousness], from visual consciousness to mental consciousness, also non-conceptual? Similarly, are feelings, from those conditioned by sensory contact that is visually compounded to those conditioned by sensory contact that is mentally compounded, also non-conceptual? Senior Subhūti, are the meditative concentrations also non-conceptual? Similarly, are the immeasurable aspirations and the formless absorptions also non-conceptual? Are the applications of mindfulness also non-conceptual? Are [the other causal attributes], up to and including the noble eightfold path, also non-conceptual? Are the three gateways to liberation also non-conceptual? Similarly, are the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas also non-conceptual? Senior Subhūti, is enlightenment also non-conceptual? Senior Subhūti, are the unconditioned elements also non-conceptual?” “Senior Śāradvatīputra, to be brief, all things are non-conceptual!” “Senior Subhūti, if all things are non-conceptual, how has this differentiation come about with regard to the cycle of existence with its five realms of living beings, namely, the denizens of the hells, the animal domain, the world of anguished spirits, the world of the gods, and the world of humankind? How has this distinction come about between those who have entered the stream, those who are tied to one more rebirth, those who are no longer subject to rebirth, those who are arhats, those who are pratyekabuddhas, and those who are tathāgatas, arhats, genuinely perfect buddhas?”

26.32 Thereupon, Senior Subhūti replied to Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, those sentient beings who actualize the impact of past actions through body, speech, and mind, motivated by erroneous views, have experienced the ripening of past actions corresponding to the roots of their particular volitions. This causes the materializations of the sense field of sights which the denizens of the hells, the animal domain, the world of Yama, the gods, and humans possess.

26.33   “Senior Śāradvatīputra, when you asked how these distinctions have come about between those who have entered the stream, and so on, up to and including those who are tathāgatas, arhats, genuinely perfect buddhas, Senior Śāradvatīputra, those who have entered the stream are non-conceptual, and the fruit of having entered the stream is also non-conceptual. Similarly, those who are tied to one more rebirth, the fruit of being tied to one more rebirth, those who are no longer subject to rebirth, the fruit of no longer being subject to rebirth, those who are arhats, arhatship, those who are pratyekabuddhas, individual enlightenment, and also the genuinely perfect buddhas are all non-conceptual. Senior Śāradvatīputra, those tathāgatas, arhats, genuinely perfect buddhas who appeared in the past were also non-conceptual, and they had abandoned all thoughts and concepts. Those tathāgatas, arhats, genuinely perfect buddhas who will appear in the future will also be non-conceptual, and they will have abandoned all thoughts and concepts. Those tathāgatas, arhats, genuinely perfect buddhas who are alive and reside, teaching the sacred doctrine, at the present time, in the world systems of the ten directions, numerous as the sands of the River Ganges, are also non-conceptual, and they have abandoned all thoughts and concepts. For this reason, Senior Śāradvatīputra, one should know that once the real nature without conceptual notions has been appraised, and similarly, once the finality of existence without concepts and the expanse of reality without concepts have been appraised, all things are without concepts. Senior Śāradvatīputra, great bodhisattva beings should practice the transcendent perfection of wisdom in a non-conceptual manner. When they practice the transcendent perfection of wisdom without concepts, they will attain manifestly perfect buddhahood with respect to all things that are without concepts.”

26.34   Then Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, do great bodhisattva beings who practice the transcendent perfection of wisdom, practice the essential doctrine? Or else are they practicing the essenceless doctrine?”

26.35   Senior Subhūti replied to Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom practice the essenceless doctrine. If you ask why, Senior Śāradvatīputra, it is because this transcendent perfection of wisdom is essenceless. Similarly, the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline and the transcendent perfection of generosity are all essenceless. Similarly, [all the other causal and fruitional attributes], up to and including omniscience, are essenceless. If you ask why, Senior Śāradvatīputra, it is because when great bodhisattva beings who practice the transcendent perfection of wisdom do not even apprehend or consider essencelessness, how could they possibly apprehend or consider an essence! Since they neither apprehend nor consider the essenceless [transcendental perfections], up to and including the transcendent perfection of wisdom, and they neither apprehend nor consider [the other essenceless attributes and attainments], up to and including the essenceless omniscience, how then could they possibly apprehend or consider [the essence of those attributes], from the transcendent perfection of wisdom to omniscience?”

26.36   Then the multitude of divine princes inhabiting the world system of desire thought, “Those sons of enlightened heritage or daughters of enlightened heritage who cultivate unsurpassed, genuinely perfect enlightenment; who practice this profound transcendent perfection of wisdom, just as it has been explained; and who, despite practicing with that goal, do not remain on the level of the śrāvakas or the level of the pratyekabuddhas because they do not actualize the finality of existence [associated with those levels], are all worthy of homage. For this reason, too, great bodhisattva beings who do not realize the uniformity of all things are worthy of homage.”

26.37   Then, Senior Subhūti replied to those divine princes as follows: “O divine princes, the astonishing singular difficulty for those bodhisattvas is not that they do not realize the uniformity of all virtuous attributes, by realizing which they would remain on the level of the śrāvakas or the level of the pratyekabuddhas, but, divine princes, their utmost difficulty is that they don the armor that resolves to establish innumerable, countless, and immeasurable hundreds of thousands of sentient beings in final nirvāṇa, while those sentient beings whom they would lead to final nirvāṇa are utterly non-apprehensible.

26.38   “Those great bodhisattva beings who think they should seek to train all sentient beings and then, having really set out for unsurpassed, genuinely perfect enlightenment, don their armor, resolving to train all sentient beings, might as well think they should seek to train space. If you ask why, sentient beings should be regarded as voidness because space itself is void. Similarly, sentient beings should be regarded as emptiness because space itself is emptiness, and sentient beings should be regarded as essencelessness because space itself is essenceless. For this reason, divine princes, it is difficult for great bodhisattva beings who don the armor of great compassion for the sake of sentient beings who do not exist. Those who, for the sake of sentient beings, think they should don the armor of great compassion might as well think they should seek to do battle with space.

26.39   “Furthermore, the armor which great bodhisattva beings don and the sentient beings for whose sake they actually don their armor are both non-apprehensible. If you ask why, the armor should be regarded as void because sentient beings are void. If, when this is explained, great bodhisattva beings are not discouraged and not utterly disheartened, they do practice the transcendent perfection of wisdom. If you ask why, it is because the physical forms that are void constitute the nature of sentient beings, who are also void. Similarly, the feelings, perceptions, formative predispositions, and consciousness that are void constitute the nature of sentient beings, who are also void. Similarly, the physical forms, feelings, perceptions, formative predispositions, and consciousness that are void constitute the nature of the six transcendent perfections that are also void, and so on, in the same vein as before, up to and including omniscience.

26.40   “If, when it is taught that all things are void, great bodhisattva beings are not discouraged, not terrified, not fearful, not afraid, and will not be afraid, they do practice the transcendent perfection of wisdom.” Then the Blessed One addressed Senior Subhūti: “Why, Subhūti, do great bodhisattva beings not become discouraged with regard to this profound transcendent perfection of wisdom?”

26.41   “Venerable Lord! Great bodhisattva beings do not become discouraged with regard to this profound transcendent perfection of wisdom owing to the non-existence of all things. Similarly, great bodhisattva beings do not become discouraged with regard to this profound transcendent perfection of wisdom owing to the fact that all things are void and calm. For this reason, Venerable Lord, great bodhisattva beings do not become discouraged with regard to this profound transcendent perfection of wisdom. If one were to ask why, Venerable Lord, it is because all things are non-apprehensible in terms of those who would be discouraged, the agent of their discouragement, or the object of their discouragement.

26.42   “Venerable Lord! If, when this is explained, great bodhisattva beings do not grow idle, and are not discouraged, not terrified, not fearful, not afraid, and will not be afraid, then they really do practice the transcendent perfection of wisdom. If one were to ask why, it is because all things are non-apprehensible in terms of those who would be discouraged, the agent of their discouragement, or the object of their discouragement. The gods headed by Indra, those headed by Brahmā, and the gods headed by Prajāpati always pay homage to great bodhisattva beings who practice accordingly.”

26.43   The Blessed One then replied to Senior Subhūti as follows: “Subhūti, it is not only the ephemeral gods headed by Indra, the gods headed by Brahmā, and the gods headed by Prajāpati who always pay homage to those great bodhisattva beings who practice this profound transcendent perfection of wisdom, but also the manifestly sublime gods, namely, the gods of the Śubhakṛtsna realms, those of the Bṛhatphala realms, and those of the Pure Abodes, will always pay homage to those great bodhisattva beings who practice this profound transcendent perfection of wisdom. Subhūti, the tathāgatas, arhats, genuinely perfect buddhas who reside and are present, teaching the sacred doctrine, in the innumerable, countless, immeasurable world systems of the ten directions will always turn their enlightened intention toward those great bodhisattva beings so that these great bodhisattva beings who practice the transcendent perfection of wisdom might completely perfect the transcendent perfection of meditative concentration, and similarly, so that they might completely perfect [the other transcendent perfections], down to and including the transcendent perfection of generosity, and then completely perfect [all attributes and attainments], up to and including omniscience!

26.44   “Subhūti, great bodhisattva beings who practice the transcendent perfection of wisdom, and those great bodhisattva beings to whom the lord buddhas direct their enlightened intention, should be accepted so that they progress to buddhahood. “Subhūti, if all the sentient beings, as many as there are, in world systems as numerous as the sands of the River Ganges, were to transform into malign demonic forces, and if each of these demonic forces were also to emanate again just as many malign and demonic forces, they would all be powerless to obstruct the unsurpassed, genuinely perfect enlightenment of great bodhisattva beings who practice the transcendent perfection of wisdom.

26.45   “Again, Subhūti, when great bodhisattva beings are endowed with two attributes, they will not be subdued by any of those demonic forces. If you ask what these two entail, they are to regard all things as emptiness and not to abandon any sentient beings. Moreover, Subhūti, when great bodhisattva beings are endowed with two [other] attributes, they will not be subdued by all those demonic forces. If you ask what constitutes these two, it entails that they should do exactly what they say they will do, and that they should be kept in mind by the lord buddhas.

26.46   “Those gods will think to approach great bodhisattva beings who practice accordingly, and having approached, they will venerate them and ask questions and counter-questions, enthusiastically saying, ‘O child of enlightened heritage! You should dwell in accordance with the abiding state of emptiness, the abiding state of signlessness, and the abiding state of aspirationlessness. O child of enlightened heritage! You should swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. If you ask why, O child of enlightened heritage, it is because when you dwell in accordance with these abiding states, you will become a sanctuary for those without sanctuary, an island for those without an island, and a light for sentient beings who are shrouded in darkness. If you ask why, O child of enlightened heritage, it is because the lord buddhas who reside and are present, teaching the sacred doctrine in the innumerable, countless, and immeasurable world systems of the ten directions, surrounded by their monastic communities of fully ordained monks, will proclaim the names and clans of these great bodhisattva beings while teaching the sacred doctrine and uttering their aphorisms.’

26.47   “For example, Subhūti, I right now proclaim the name and the clan of the great bodhisattva being Ratnaketu, while teaching the sacred doctrine and uttering aphorisms! Similarly, I proclaim the name and the clan of the great bodhisattva being Śikhin, while teaching the sacred doctrine and uttering aphorisms! And, I proclaim the names and the clans of those great bodhisattva beings who practice chastity, dependent on this very transcendent perfection of wisdom, in the buddhafield of the tathāgata, arhat, genuinely perfect buddha Akṣobhya, while teaching the sacred doctrine and uttering aphorisms!

26.48   “Subhūti, the lord buddhas who reside and are present, teaching the sacred doctrine in the world systems of the eastern direction, numerous as the sands of the River Ganges, will, while teaching the sacred doctrine and uttering aphorisms, proclaim the names and clans of those great bodhisattva beings in this buddhafield, who practice chastity, commencing from this very transcendent perfection of wisdom.

26.49   “In the same vein, the lord buddhas who reside and are present, teaching the sacred doctrine in the world systems of the southern direction, the western direction, the northern direction, the intermediate directions, the nadir, and the zenith, numerous as the sands of the River Ganges, will, while teaching the sacred doctrine and uttering aphorisms, proclaim the names and clans of those great bodhisattva beings in those [respective] buddhafields, who practice chastity, commencing from this very transcendent perfection of wisdom.

26.50   “The lord buddhas who reside in the world systems of the ten directions, numerous as the sands of the River Ganges, will, while teaching the sacred doctrine and uttering aphorisms, proclaim the names and clans of those great bodhisattva beings who, taken into the fold after they have first begun to set their mind on enlightenment, will complete the path of perfect enlightenment, and then perfect the transcendent perfection of wisdom, and also attain omniscience. “If you ask why, Subhūti, it is because great bodhisattva beings for whom such actions are difficult will ensure that the lineage of the buddhas will not be interrupted.”

26.51   Then Senior Subhūti asked the Blessed One, “Venerable Lord! While teaching the sacred doctrine and uttering aphorisms, do the lord buddhas proclaim the names and clans of those bodhisattvas who may provisionally regress, or those of great bodhisattva beings who will not regress?” The Blessed One replied to Senior Subhūti as follows: “Subhūti! Indeed there are irreversible great bodhisattva beings who practice this profound transcendent perfection of wisdom. They are indeed irreversible. Subhūti, there are also foreordained great bodhisattva beings who practice this profound transcendent perfection of wisdom. The lord buddhas will proclaim their names and clans, while teaching the sacred doctrine and uttering aphorisms. ”

26.52   “Venerable Lord! Who are they?” The Blessed One replied, “Subhūti, there are great bodhisattva beings who reside in the buddhafield of the tathāgata Akṣobhya, and who practice this profound transcendent perfection of wisdom in accordance with the training of that tathāgata. The lord buddhas will proclaim their names and clans, while teaching the sacred doctrine and uttering aphorisms.

26.53   “Moreover, Subhūti, there are great bodhisattva beings who practice this profound transcendent perfection of wisdom, and who are absolutely intent on this profound transcendent perfection of wisdom, but who have not accepted that phenomena are non-arising; those who are intent on the emptiness of all things but have not accepted that phenomena are non-arising; and those who are intent on the voidness, hollowness, vacuity, and essencelessness of all things, but have not accepted that phenomena are non-arising. Subhūti, the lord buddhas will proclaim the names and clans of all those great bodhisattva beings while teaching the sacred doctrine and uttering aphorisms.

26.54   “Subhūti, there are also those great bodhisattva beings who, having transcended the levels of the śrāvakas and the pratyekabuddhas, are certain to attain unsurpassed, genuinely perfect enlightenment. Subhūti, the lord buddhas, while teaching the sacred doctrine and uttering aphorisms, will proclaim the names and clans of all those great bodhisattva beings, for they will abide on the irreversible levels, and abiding thereon, they will attain omniscience.

26.55   “Moreover, Subhūti, when this profound transcendent perfection of wisdom is explained, if those sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas, after studying its meanings, become free from doubt, free from hesitation, and free from delusion, and their minds accept that this exactly accords with the teachings given by the tathāgatas, they will have the confidence that comes from studying the sacred doctrine, and they will gradually study this transcendent perfection of wisdom more extensively in the presence of the tathāgata Akṣobhya and those great bodhisattva beings. Having studied it, they will indeed come to abide on the irreversible levels, and abiding thereon, they will also attain omniscience.

26.56   “Subhūti, since those sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas will be revered even upon hearing this profound transcendent perfection of wisdom, how much more so will be those who recite it aloud, keep it, and attain the real nature? Those bodhisattvas will swiftly abide on the irreversible levels. Swiftly and exclusively, they will then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.”

26.57   “Venerable Lord! Since, when they abide in the real nature, they do not apprehend anything at all, and there is nothing that exists, how then will great bodhisattva beings abiding therein swiftly be established on the irreversible levels and swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? Venerable Lord! When, apart from the real nature, they do not apprehend anything at all, who will abide in this real nature? Who will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? Who will abide in the real nature and then teach the sacred doctrine to sentient beings? Venerable Lord! When the real nature is itself non-apprehensible, who will abide in the real nature and then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, let alone abide exclusively in the real nature and teach the sacred doctrine? That would be impossible!”

26.58   The Blessed One replied to Senior Subhūti as follows: “Subhūti, you have said, ‘When, apart from the real nature, they do not apprehend anything at all, who will abide in the real nature? Who, abiding in the real nature, will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? Who will abide in the real nature and then teach the sacred doctrine to sentient beings? When the real nature is itself non-apprehensible, who will abide in the real nature and then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, let alone abide exclusively in the real nature and teach the sacred doctrine? That would be impossible!’ That is so, Subhūti! It is as you have said. Subhūti, there is nothing at all that would, apart from the real nature, abide in the real nature; that would, abiding in the real nature, attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment; and that would, abiding in the real nature, teach the sacred doctrine to sentient beings. If you ask why, Subhūti, the real nature neither arises nor ceases, and its modifications are non-apprehensible. Subhūti, who would abide in that which neither arises nor ceases, and where modifications are non-apprehensible? Who, abiding therein, would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? Who, abiding therein, would teach the sacred doctrine to sentient beings? That would be impossible!”

26.59   Thereupon, Śakra, mighty lord of the gods, said to the Blessed One, “Venerable Lord! This transcendent perfection of wisdom is profound. Great bodhisattva beings who practice this profound transcendent perfection of wisdom achieve that which is difficult. If one were to ask why, Venerable Lord, it is because there is nothing termed the real nature which they would apprehend. There is nothing that would abide in the real nature, nor is there anything that would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Nor is there anything that would teach the sacred doctrine to sentient beings! Venerable Lord! When great bodhisattva beings practice the transcendent perfection of wisdom, even though they investigate and meditate accordingly, they will not be discouraged thereby. They will not succumb to doubt, and they will not be deluded.”

26.60   Then Senior Subhūti addressed Śakra, mighty lord of the gods: “Kauśika! You have said that great bodhisattva beings who practice this profound transcendent perfection of wisdom, and who do not succumb to doubt and are undeluded with regard to those things, even though they investigate these things, achieve that which is difficult. Kauśika! Since all things are empty, who is there who would succumb to doubt and be deluded?”

26.61   Śakra, mighty lord of the gods, replied to Senior Subhūti, “Venerable Subhūti, whatever doctrines you are teaching, you teach all of them commencing exclusively from emptiness, and you are unimpeded in all respects. Just as an arrow shot into the air is not impeded anywhere, so is the venerable Subhūti unimpeded with respect to the sacred doctrine.”

26.62 This completes the twenty-sixth chapter from the Transcendent Perfection of Wisdom in Ten Thousand Lines, entitled “Rejoicing.”

A Summary of Chapter 26: Rejoicing

26.A
Then Śakra, mighty lord of the gods {spoke} ... “Venerable Lord! I do not in the slightest think that the sons ... or daughters of enlightened heritage who follow the vehicle of the bodhisattvas will ever regress ... I do, however, think ... {that they will} aspire even more toward unsurpassed, genuinely perfect enlightenment. Seeing the sufferings of those involved in cyclic existence, they will resolve to seek the benefit of the whole world ... and seek to alleviate [its sufferings]. Great bodhisattva beings who possess this mind will always think, ‘Once I have crossed beyond cyclic existence, should I save those sentient beings who have not yet crossed beyond it? Once I have been liberated from cyclic existence, should I liberate those sentient beings who have not yet been liberated? Once I have been inspired, should I inspire those sentient beings who have not yet been inspired? Once I have attained {the maturity of understanding qualifying me to pass into} final nirvāṇa, should I bring to final nirvāṇa those sentient beings who have not {yet} attained final nirvāṇa?’ Venerable Lord! How much merit will those sons ... or daughters of enlightened heritage accrue—those who rejoice in the minds of great bodhisattva beings who are beginners ... who have been practicing over a long period of time ... {who are} irreversible ... {and} who are tied to only one more rebirth?” The Blessed One then replied to Śakra ... “Kauśika, you may be able to measure with weights this world system of the four continents ... you may be able to measure with a tip of a hair, split one hundredfold, all the drops of water in the oceans of this world system of the great trichiliocosm, but you cannot measure the merits of those who have set their mind on enlightenment deriving from the rejoicing of those sons ... or daughters of enlightened heritage.”

26.B
Those who would not rejoice in sentient beings who set their mind on enlightenment are inspired by demonic forces ... are on the side of demonic forces ... {and} have been reborn here after dying in the domain of demonic forces. If one were to ask why, it is because those who have successfully set their mind on enlightenment and dedicated the merit toward unsurpassed, genuinely perfect enlightenment actually shatter the domain of demonic forces. One should rejoice in those who have set their mind on the aspiration toward unsurpassed, genuinely perfect enlightenment. Those who do not forsake the Buddha ... the Dharma, and ... the Saṅgha should rejoice in those who have set their mind on enlightenment. Then, having rejoiced in them setting their mind on enlightenment, they should dedicate the merit to unsurpassed, genuinely perfect enlightenment, without engaging in the notion that the setting of the mind on enlightenment is singular, or the notion that it is dual, or the notion that it is plural ... Those who rejoice in these [bodhisattvas] who set their mind on enlightenment will swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Even those who engage in the conduct of a bodhisattva will swiftly please the tathāgatas, arhats, genuinely perfect buddhas. They will never again perceive unpleasant sights ... sounds ... odors ... tastes ... tangible objects ... {or} mental phenomena. They will never lack the sight of the buddhas. They will move from buddhafield to buddhafield, and they will venerate the lord buddhas. They will also develop the roots of virtuous actions because they are of benefit to all sentient beings. If you ask why, it is because those sons ... or daughters of enlightened heritage have rejoiced in the roots of virtuous action of beginners entering the {Great} vehicle, who are innumerable and immeasurable in number. Similarly, they have rejoiced in the roots of virtuous action of those bodhisattvas who abide on the first level {of the bodhisattvas}, and ... those great bodhisattva beings who abide on [the other levels], up to and including the tenth level, and similarly of those great bodhisattva beings who are tied to only one more rebirth.

26.C
Those who have actualized the roots of virtuous actions will approach unsurpassed, genuinely perfect enlightenment; after attaining manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment they will bring innumerable, countless, measureless sentient beings to {the point of entering} final nirvāṇa {in ultimate reality} in the expanse of nirvāṇa {in relative reality}, where there is no residue of the psycho-physical aggregates. For that reason ... once the sons ... or daughters of enlightened heritage have rejoiced in the roots of virtuous action, possessed by great bodhisattva beings who have first begun to set their mind on enlightenment ... who already abide on [the levels], up to and including the tenth level, and ... who are tied to only one more rebirth, they should dedicate this merit toward unsurpassed, genuinely perfect enlightenment, and they should make this dedication in such a way that they do not {dualistically} engage with mind {—such as, "I dedicate this merit ..." and so forth} and do not engage with anything other than mind.

26.D
{Great bodhisattva beings} should {not} consider this illusion-like mind {as ultimately real} ... {or} that mind which would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, but in which there is no illusion, nor any illusion-like mind {in ultimate reality} ... {They} should {not} consider {as ultimately real} anything which would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, but which is other than illusion, or other than illusion-like mind ... Since ... {they} do not consider {as ultimately real} anything extraneous {to these}, what thing, {attributed as} existent or non-existent, could arise? Nor could any phenomena, absolutely void, be attributed and sustained as existent or non-existent. Anything that could not be sustained as existent or non-existent, could not attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Indeed, anything non-existent could not attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment ... because all things that are subject to affliction or purification are non-existent.

26.E
The transcendent perfection{s} of wisdom ... meditative concentration ... perseverance ... tolerance ... ethical discipline, and ... generosity ... {and} [all causal attributes], up to and including enlightenment, and all [fruitional attributes], up to and including omniscience, are absolutely void. Anything that is absolutely void is neither to be cultivated nor not to be cultivated {from the perspective of ultimate reality} ... It is because the transcendent perfection of wisdom is absolutely void that ... great bodhisattva beings can attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, which is [also] absolutely void ... If the transcendent perfection of wisdom were not absolutely void, and in the same vein, [if all attributes and attainments], up to and including omniscience, were not absolutely void {from the perspective of ultimate reality}, they would not resort to the transcendent perfection of wisdom, and {consequently} [all attributes and attainments], up to and including omniscience, would not be existent {as aspects of the path of enlightenment within the realm of relative existence} ... It is because the transcendent perfection of wisdom is void, and [all attributes and attainments], up to and including omniscience, are void, that great bodhisattva beings will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, dependent on the transcendent perfection of wisdom ... {For} although something which is void cannot attain manifestly perfect buddhahood, which is [also] void {from the perspective of ultimate reality}, great bodhisattva beings who practice the sacred doctrine and its profundities do indeed attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment {within the realm of relative reality}!

26.F
Although great bodhisattva beings practice the sacred doctrine and its profundities, they achieve something difficult—that is to say, they do not at all actualize the goals {that being the finality of relative existence} either of the level of the śrāvakas or of the level of the pratyekabuddhas ... {Yet on the other hand} great bodhisattva beings do not at all achieve something difficult ... because they do not apprehend {as ultimately real} any doctrine or goal that could be actualized. They do not apprehend {as ultimately real} even the transcendent perfection of wisdom, through which anything could be actualized, nor do they apprehend {as ultimately real} anything that could bring about actualization. So, when all things are non-apprehensible, what is the doctrine, what is the purpose, what is the intelligence that would bring about actualization? What is the doctrine which, having realized all these things, would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? ... {It is} this non-apprehending conduct {that} is the conduct of the bodhisattvas. Great bodhisattva beings who practice accordingly will acquire a state that is without obscuration and without blindness with respect to all things ... If, when such teachings are revealed, the minds of great bodhisattva beings are not afraid, not terrified, not fearful, and not frightened ... then they are actually practicing the transcendent perfection of wisdom. But they do not consider the fact that they are practicing it ... {or} the fact that they are not practicing it. They do not consider the transcendent perfection of wisdom. Nor do they consider that they should attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Great bodhisattva beings who practice this profound transcendent perfection of wisdom accordingly do not think, ‘I should shun the level of the śrāvakas or the level of the pratyekabuddhas!’ They do not think, ‘I should approach omniscience!’ If one were to ask why ... just as space, for example, does not think, ‘I am near or far from anything!’ owing ... to the fact that space is not particularized, owing to its immobility, and because it has no concepts ... {and} just as an illusory person does not think, ‘This illusion is far from or near to me!’ or ‘I am far from or near to this illusion!’ ... owing ... to the fact that an illusory person has no concepts ... {and} just as an optical aberration does not think, ‘This object generated by reflection in a mirror or in water is far from or near to me!’ owing ... to the fact that an optical aberration has no concepts, in the same way ... although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘I am far from the level of the śrāvakas or the level of the pratyekabuddhas and I am approaching unsurpassed, genuinely perfect enlightenment!’ If one were to ask why ... it is because great bodhisattva beings who practice the transcendent perfection of wisdom have no concepts {and because the transcendent perfection of wisdom is non-conceptual}.

26.G
To great bodhisattva beings who practice the transcendent perfection of wisdom, nothing is pleasant or unpleasant ... because the essential nature of anything through which pleasant or unpleasant things could be cognized is non-apprehensible {as ultimately real} ... Just as to the tathāgatas, arhats, genuinely perfect buddhas there is nothing that is pleasant or unpleasant, in the same way ... to great bodhisattva beings who practice the transcendent perfection of wisdom, there is nothing that is pleasant or unpleasant ... Just as the level of the tathāgatas, arhats, genuinely perfect buddhas is one on which all thoughts, conceptions, and imaginations have invariably been abandoned owing to its non-conceptualization with respect to all things, [in the same way ... great bodhisattva beings who practice the transcendent perfection of wisdom have abandoned all thoughts, concepts, and imaginations] ... Just as the phantom emanations of the tathāgatas, arhats, genuinely perfect buddhas do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is far from me, and unsurpassed, genuinely perfect enlightenment is near!’ owing ... to the fact that these phantom emanations of the tathāgatas, arhats, genuinely perfect buddhas are without conceptualization, in the same way ... although great bodhisattva beings practice the transcendent perfection of wisdom, they do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is far from me, and unsurpassed, genuinely perfect enlightenment is near!’ ... Just as when the tathāgatas create a phantom to act on their behalf, although it does act according to its objective, it does not think, ‘I am acting according to that objective!’ owing ... to the fact that the tathāgatas and their phantom emanations are without conceptual imagination {in relativity}, in the same way ... the transcendent perfection of wisdom also acts according to the objective for which it is emanated, but does not think, ‘I am acting according to a certain objective!’ ... Just as when a carpenter or the skilled apprentice of a carpenter makes a machine in the shape of a woman, or in the shape of a man, or in the shape of an elephant, or in the shape of a bull, although this machine may function according to its purpose, it does not think, ‘I am performing [such and such a task], according to that purpose!’ owing ... to the fact that such machines are {ultimately} without conceptual imagination, in the same way ... although the transcendent perfection of wisdom does act according to the objective for which it is explained, it does not think, ‘I am acting according to a certain purpose!’ If one were to ask why, it is because the transcendent perfection of wisdom is non-conceptual.

26.H
The transcendent perfection of meditative concentration, and in the same vein, [all the other transcendent perfections], down to and including the transcendent perfection of generosity, are also non-conceptual ... {Similarly} the sense field of sights to the sense field of the mental faculty ... [the aspects of consciousness], from visual consciousness to mental consciousness ... feelings, from those conditioned by sensory contact that is visually compounded to those conditioned by sensory contact that is mentally compounded ... the meditative concentrations ... the immeasurable aspirations and the formless absorptions ... the applications of mindfulness ... up to and including the noble eightfold path ... the three gateways to liberation ... the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas ... enlightenment ... {and} the unconditioned elements {are} also non-conceptual ... To be brief, all things {from the perspective of ultimate reality} are non-conceptual! ... {As} all things are non-conceptual ... {the} differentiation ... with regard to the cycle of existence with its five realms of living beings ... {occurs when} those sentient beings who actualize the impact of past actions through body, speech, and mind, motivated by erroneous views, have experienced the ripening of past actions corresponding to the roots of their particular volitions. This causes the materializations of the sense field of sights {and the other 'outer' sense fields} which the denizens of the hells, the animal domain, the world of Yama, the gods, and humans possess ... Those who have entered the stream are non-conceptual, and the fruit of having entered the stream is also non-conceptual. Similarly, those who are tied to one more rebirth, the fruit of being tied to one more rebirth, those who are no longer subject to rebirth, the fruit of no longer being subject to rebirth, those who are arhats, arhatship, those who are pratyekabuddhas, individual enlightenment, and also the genuinely perfect buddhas are all non-conceptual ... Those tathāgatas, arhats, genuinely perfect buddhas who appeared in the past ... who will appear in the future ... {and} who are alive and reside, teaching the sacred doctrine, at the present time, in the world systems of the ten directions ... are also non-conceptual, and they have abandoned all thoughts and concepts. For this reason ... one should know that once the real nature {of phenomena} without conceptual notions has been appraised, and similarly, once the finality of {relative} existence without concepts and the expanse of {relative} reality without concepts have been appraised, all things are without concepts ... Great bodhisattva beings should practice the transcendent perfection of wisdom in a non-conceptual manner. When they practice the transcendent perfection of wisdom without concepts, they will attain manifestly perfect buddhahood with respect to all things that are {from the perspective of ultimate reality} without concepts.

26.I
Great bodhisattva beings who practice the transcendent perfection of wisdom practice the essenceless doctrine ... because this transcendent perfection of wisdom is essenceless. Similarly, the transcendent perfection{s} of meditative concentration ... perseverance ... tolerance ... ethical discipline and ... generosity ... {and} [all the other causal and fruitional attributes], up to and including omniscience, are essenceless. If you ask why ... it is because when great bodhisattva beings who practice the transcendent perfection of wisdom do not even apprehend or consider essencelessness {as ultimately real}, how could they possibly apprehend or consider an essence {as ultimately real}! Since they neither apprehend nor consider the essenceless [transcendental perfections], up to and including the transcendent perfection of wisdom {as ultimately real}, and they neither apprehend nor consider [the other essenceless attributes and attainments], up to and including the essenceless omniscience {as ultimately real}, how then could they possibly apprehend or consider [the essence of those attributes], from the transcendent perfection of wisdom to omniscience {as ultimately real}? {This would be impossible!}

26.J
Those sons ... or daughters of enlightened heritage who cultivate unsurpassed, genuinely perfect enlightenment; who practice this profound transcendent perfection of wisdom, just as it has been explained; and who, despite practicing with that goal, do not remain on the level{s} of the śrāvakas or ... pratyekabuddhas because they do not actualize the finality of {relative} existence [associated with those levels], are all worthy of homage. For this reason, too, great bodhisattva beings who do not realize {—that is do not make real—} the uniformity of all {non-existent} things are worthy of homage ... {Yet} the astonishing singular difficulty for those bodhisattvas is not that they do not realize the uniformity of all virtuous attributes, by realizing which they would remain on the level{s} of the śrāvakas or ... pratyekabuddhas, but ... their utmost difficulty is that they don the armor that resolves to establish innumerable, countless, and immeasurable hundreds of thousands of sentient beings in final nirvāṇa, while those sentient beings whom they would lead to final nirvāṇa are {from the perspective of ultimate reality} utterly non-apprehensible. Those great bodhisattva beings who think they should seek to train all sentient beings and then, having really set out for unsurpassed, genuinely perfect enlightenment, don their armor, resolving to train all sentient beings, might as well think they should seek to train space. If you ask why, sentient beings should be regarded as voidness because space itself is void. Similarly, sentient beings should be regarded as emptiness because space itself is emptiness, and sentient beings should be regarded as essencelessness because space itself is essenceless. For this reason ... it is difficult for great bodhisattva beings who don the armor of great compassion for the sake of sentient beings who do not exist. Those who ... think they should don the armor of great compassion might as well think they should seek to do battle with space. Furthermore, the armor which great bodhisattva beings don and the sentient beings for whose sake they actually don their armor are {in ultimate reality} both non-apprehensible. If you ask why, the armor should be regarded as void because sentient beings are void. If, when this is explained, great bodhisattva beings are not discouraged and not utterly disheartened, they do practice the transcendent perfection of wisdom ... because the physical forms ... feelings, perceptions, formative predispositions, and consciousness that are void constitute the nature of sentient beings, who are also void ... {and also} constitute the nature of the six transcendent perfections that are also void ... up to and including omniscience.

26.K
Great bodhisattva beings do not become discouraged with regard to this profound transcendent perfection of wisdom owing to the non-existence of all things ... {and} owing to the fact that all things are void and calm* {*which is owing to the non-apprehension of mental images in ultimate reality of these non-existent phenomena} ... If, when this is explained, great bodhisattva beings do not grow idle, and are not discouraged, not terrified, not fearful, not afraid, and will not be afraid, then they really do practice the transcendent perfection of wisdom. If one were to ask why, it is because all things are non-apprehensible {as ultimately real} in terms of those who would be discouraged, the agent of their discouragement, or the object of their discouragement ... It is not only the ephemeral gods headed by Indra ... Brahmā, and ... Prajāpati who always pay homage to those great bodhisattva beings who practice this profound transcendent perfection of wisdom {accordingly}, but also the manifestly sublime gods, namely, the gods of the Śubhakṛtsna realms, those of the Bṛhatphala realms, and those of the Pure Abodes ... The tathāgatas, arhats, genuinely perfect buddhas ... in the ... world systems of the ten directions will always turn their enlightened intention toward those great bodhisattva beings so that these great bodhisattva beings who practice the transcendent perfection of wisdom might completely perfect the transcendent perfection of meditative concentration, and similarly, so that they might completely perfect [the other transcendent perfections], down to and including the transcendent perfection of generosity, and then completely perfect [all attributes and attainments], up to and including omniscience! ... Great bodhisattva beings who practice the transcendent perfection of wisdom, and ... to whom the lord buddhas direct their enlightened intention, should be accepted so that they progress to buddhahood ... If all the sentient beings ... in world systems ... were to transform into malign demonic forces ... they would all be powerless to obstruct the unsurpassed, genuinely perfect enlightenment of great bodhisattva beings who practice the transcendent perfection of wisdom.

26.L
When great bodhisattva beings are endowed with two attributes, they will not be subdued by any of those demonic forces. If you ask what these two entail, they are to regard all things as emptiness and not to abandon any sentient beings. Moreover ... when great bodhisattva beings are endowed with two [other] attributes, they will not be subdued by all those demonic forces. If you ask what constitutes these two, it entails that they should do exactly what they say they will do, and that they should be kept in mind by the lord buddhas {as a result of practicing this profound transcendent perfection of wisdom}.

26.M
Those gods will think to approach great bodhisattva beings who practice accordingly ... {and} will venerate them and ask questions and counter-questions ... saying, ‘O child of enlightened heritage! You should dwell in accordance with the abiding state{s} of emptiness ... signlessness, and ... aspirationlessness ... You should swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment ... because when you dwell in accordance with these abiding states, you will become a sanctuary for those without sanctuary, an island for those without an island, and a light for sentient beings who are shrouded in darkness ... because the lord buddhas ... surrounded by their monastic communities of fully ordained monks, will proclaim the names and clans of these great bodhisattva beings while teaching the sacred doctrine and uttering their aphorisms.’ ... For example ... I right now proclaim the name and the clan of the great bodhisattva being Ratnaketu ... {and} the great bodhisattva being Śikhin ... and, I proclaim the names and the clans of those great bodhisattva beings who practice chastity, dependent on this very transcendent perfection of wisdom, in the buddhafield of the tathāgata, arhat, genuinely perfect buddha Akṣobhya, while teaching the sacred doctrine and uttering aphorisms! ... In the same vein, the lord buddhas who reside ... in the world systems of the {eastern direction, the} southern direction, the western direction, the northern direction, the intermediate directions, the nadir, and the zenith ... while teaching the sacred doctrine and uttering aphorisms, proclaim the names and clans of those great bodhisattva beings in those [respective] buddhafields, who practice chastity ... {and} who, taken into the fold after they have first begun to set their mind on enlightenment, will complete the path of perfect enlightenment, and then perfect the transcendent perfection of wisdom, and also attain omniscience. If you ask why ... it is because great bodhisattva beings for whom such actions are difficult will ensure that the lineage of the buddhas will not be interrupted.

26.N
Indeed there are irreversible great bodhisattva beings ... {and} also foreordained great bodhisattva beings who practice this profound transcendent perfection of wisdom ... There are great bodhisattva beings who reside in the buddhafield of the tathāgata Akṣobhya, and who practice this profound transcendent perfection of wisdom in accordance with the training of that tathāgata ... There are great bodhisattva beings who practice this profound transcendent perfection of wisdom, and who are absolutely intent on this profound transcendent perfection of wisdom, but who have not accepted that phenomena are non-arising; those who are intent on the emptiness of all things but have not accepted that phenomena are non-arising; and those who are intent on the voidness, hollowness, vacuity, and essencelessness of all things, but have not accepted that phenomena are non-arising ... There are also those great bodhisattva beings who, having transcended the levels of the śrāvakas and the pratyekabuddhas, are certain to attain unsurpassed, genuinely perfect enlightenment ... The lord buddhas, while teaching the sacred doctrine and uttering aphorisms, will proclaim the names and clans of all those great bodhisattva beings, for they will abide on the irreversible levels, and abiding thereon, they will attain omniscience. Moreover ... when this profound transcendent perfection of wisdom is explained, if those sons ... or daughters of enlightened heritage who follow the vehicle of the bodhisattvas, after studying its meanings, become free from doubt, free from hesitation, and free from delusion, and their minds accept that this exactly accords with the teachings given by the tathāgatas, they will have the confidence that comes from studying the sacred doctrine, and they will gradually study this transcendent perfection of wisdom more extensively in the presence of the tathāgata Akṣobhya* {*who is the dhyani wisdom buddha of the eastern direction of the Diamond Realm and lord of its Pure Land known as Abhirati or 'The Joyous'} and those great bodhisattva beings. Having studied it, they will indeed come to abide on the irreversible levels, and abiding thereon, they will also attain omniscience.

26.O
“Subhūti, since those sons ... or daughters of enlightened heritage who follow the vehicle of the bodhisattvas will be revered even upon hearing this profound transcendent perfection of wisdom, how much more so will be those who recite it aloud, keep it, and attain the real nature {of phenomena}? Those bodhisattvas will swiftly abide on the irreversible levels ... {and} will then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.” ... “Venerable Lord! Since, when they abide in the real nature {of phenomena}, they do not apprehend {as ultimately real} anything at all, and there is nothing that exists, how then will great bodhisattva beings abiding therein swiftly be established on the irreversible levels and swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? When, apart from the real nature {of phenomena}, they do not apprehend {as ultimately real} anything at all, who will abide in this real nature {of phenomena}? Who will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment? Who will abide in the real nature {of phenomena} and then teach the sacred doctrine to sentient beings? ... When the real nature {of phenomena} is itself non-apprehensible, who will abide in the real nature {of phenomena} and then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, let alone abide exclusively in the real nature {of phenomena} and teach the sacred doctrine? That would be impossible!” ... “That is so, Subhūti! ... There is nothing at all that would, apart from the real nature {of phenomena}, abide in the real nature {of phenomena}; that would, abiding in the real nature {of phenomena}, attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment; and that would, abiding in the real nature {of phenomena}, teach the sacred doctrine to sentient beings. If you ask why ... the real nature {of phenomena} neither arises nor ceases, and its modifications are non-apprehensible {as ultimately real} ... Who would abide in that which neither arises nor ceases, and where modifications are non-apprehensible {as ultimately real}? Who, abiding therein, would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment ... {and then} teach the sacred doctrine to sentient beings? That would be impossible!”

26.P
Thereupon, Śakra, mighty lord of the gods, said to the Blessed One, “ ... Great bodhisattva beings who practice this profound transcendent perfection of wisdom achieve that which is difficult. If one were to ask why ... it is because there is nothing termed the real nature {of phenomena} which they would apprehend {as ultimately real}. There is nothing that would abide in the real nature {of phenomena}, nor is there anything that would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Nor is there anything that would teach the sacred doctrine to sentient beings! ... When great bodhisattva beings practice the transcendent perfection of wisdom, even though they investigate and meditate accordingly, they will not be discouraged thereby. They will not succumb to doubt, and they will not be deluded.” ... Then Senior Subhūti addressed Śakra, mighty lord of the gods: “Kauśika! You have said that great bodhisattva beings who practice this profound transcendent perfection of wisdom, and who do not succumb to doubt and are undeluded with regard to those things, even though they investigate these things, achieve that which is difficult. Kauśika! Since all things are empty, who is there who would succumb to doubt and be deluded?” Śakra, mighty lord of the gods, replied ... “Venerable Subhūti, whatever doctrines you are teaching, you teach all of them commencing exclusively from emptiness, and you are unimpeded in all respects. Just as an arrow shot into the air is not impeded anywhere, so is the venerable Subhūti unimpeded with respect to the sacred doctrine.”

Commentary

Final nirvāṇa, also known as parinirvāṇa, is the complete and utter extinction of the conjured individuated being ~ through the attaining of unsurpassed, genuinely perfect enlightenment via the Great Vehicle of the path of omniscience. Yet how can a great bodhisattva being who has attained perfect enlightenment and then passed into final nirvāṇa to enter extinction, bring all other sentient beings to final nirvāṇa who have not yet attained final nirvāṇa? This is the great mystery of course, yet all is revealed in the Lotus Sūtra ~ for within this great sūtra the Buddha reveals: “I abide forever without entering parinirvāṇa ... The lifespan that I first attained through practicing the bodhisattva path has not yet expired ... Although I do not actually enter parinirvāṇa I proclaim that I do. It is through this skillful means that the Tathāgata leads and inspires sentient beings ... {For} although the Great Sage, the Bhagavat, {is said to have} entered parinirvāṇa long ago, He has been abiding in a jeweled stupa; and He has now come for the sake of the Dharma.”

*
So we can see that no sentient being within the realm of 'relative' existence enters final nirvāṇa without bringing every part of Our one undivided natural luminosity of mind, still trapped within the realm of 'relative' existence, to the point of entering final nirvāṇa. And at that point, where every conjured individuated being has reached the point of entering final nirvāṇa, where their minds have come into perfect 'oneness' with the great illusionist Vajradhara, will this illusion of relativity of space and time be instantaneously brought to an end. Thus do the minds of those who have reached the point of entering final nirvāṇa, as well as those great bodhisattva beings who have set their minds on unsurpassed genuinely perfect enlightenment, rejoice in their hearts that another part of Our undivided natural luminosity of mind has entered the stream, and rejoice in their hearts that another part of Our undivided natural luminosity of mind has set their mind on unsurpassed genuinely perfect enlightenment. And for those who do not rejoice in their hearts, they are still under the sway of the demonic forces, for as the Buddha affirms in the chapter (above): “Those who would not rejoice in sentient beings who set their mind on enlightenment are inspired by demonic forces ... Those who would not rejoice in sentient beings who set their mind on enlightenment are on the side of demonic forces ... Those who would not rejoice in sentient beings who set their mind on enlightenment have been reborn here after dying in the domain of demonic forces ... because those who have ... set their mind on enlightenment and dedicated the merit toward unsurpassed, genuinely perfect enlightenment actually shatter the domain of demonic forces.”

*
The clear realization pertaining to all phenomena can only be realized by not attaching one's mind to anything at all. The clear realization pertaining to all phenomena can only be realized by not imagining, conceptualizing and seizing upon anything as though it were ultimately real. The clear realization pertaining to all phenomena can only be realized by perceiving the indivisible real nature of all non-existent phenomena with the defining characteristic of being without defining characteristics. The clear realization pertaining to all phenomena can only be realized by not letting any mental wandering whatsoever, with respect to anything at all, and instead relying on the complete and utter faith in the clear realization of the omniscient mind. Here the awakening being worships the reality of Truth—through the wisdom mind of the omniscient mind―and sets ultimate reality, not the figment of duality, as their one and only standard. Thus does the Buddha reveal in chapter eleven of The Transcendent Perfection of Wisdom in Ten Thousand Lines: “In this manner, the wandering mendicant Śreṇika resolved that ... owing to his non-apprehension of all things {as ultimately real}, he would appropriate nothing at all, since he had taken reality as his standard and was not attentive to indications. Inasmuch as all things cannot be appropriated, he did not apprehend {as ultimately real} anything that he might have grasped or anything that he might have relinquished. Since he did not make assumptions about anything {at all}, he did not make assumptions even on the basis of nirvāṇa ... {Thus} great bodhisattva beings who practice the transcendent perfection of wisdom in that manner should determine that all things are empty of inherent existence. They should determine that there is no mental wandering whatsoever, with respect to anything {at all}. This is the spacious, immeasurable, and indefinable method of great bodhisattva beings, known as the maṇḍala of the meditative stability of non-appropriation, which is not shared in common with all the śrāvakas and pratyekabuddhas.”

Chapter 25

Vertical Divider

Chapter 27

The Transcendent Perfection of Wisdom ​in Ten Thousand Lines

Chapter 26: Rejoicing

A Summary of Chapter 26: Rejoicing

Commentary

The Transcendent Perfection of Wisdom in Ten Thousand Lines