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
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Chapter 4: Union

4.1     Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, how do great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation?” The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of physical forms they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, they are said to engage in union with the transcendent perfection of wisdom.

4.2     “Moreover, Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of the eyes, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the ears, nose, tongue, body, and mental faculty, they are said to engage in union with the transcendent perfection of wisdom.

4.3     “Similarly, when they engage in union with the emptiness of sights, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of sounds, odors, tastes, tangibles, and mental phenomena, they are said to engage in union with the transcendent perfection of wisdom.

4.4     “Similarly, when they engage in union with the emptiness of the sensory element of the eyes, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the sensory element of sights, and the sensory element of visual consciousness; or with the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or with the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or with the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or with the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or with the emptiness of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness—[in the case of all these sensory elements], they are said to engage in union with the transcendent perfection of wisdom.

4.5     “Similarly, when they engage in union with emptiness of suffering, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the origin of suffering, the emptiness of the cessation of suffering, and the emptiness of the path that leads to the cessation of suffering, they are said to engage in union with the transcendent perfection of wisdom.

4.6     “Similarly, when they engage in union with the emptiness of fundamental ignorance, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of formative predispositions, the emptiness of consciousness, the emptiness of name and form, the emptiness of the sense fields, the emptiness of sensory contact, the emptiness of sensation, the emptiness of craving, the emptiness of grasping, the emptiness of the rebirth process, the emptiness of actual birth, and the emptiness of aging and death—[in the case of all these links of dependent origination], they are said to engage in union with the transcendent perfection of wisdom.

4.7     “Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly and engage in union with the [aspects of] emptiness are said to engage in union with the transcendent perfection of wisdom.
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4.8     “Those who engage in union with the transcendent perfection of wisdom through the [aforementioned aspects of] emptiness do not consider whether or not they engage in union with physical forms, and likewise, they do not consider whether or not they engage in union with feelings, perceptions, formative predispositions, and consciousness.

4.9     “Similarly, they do not consider whether or not they engage in union with the eyes, and likewise they do not consider whether or not they engage in union with the ears, nose, tongue, body, and the mental faculty.

4.10     “Similarly, they do not consider whether or not they engage in union with sights; and likewise, they do not consider whether or not they engage in union with sounds, odors, tastes, tangibles, and mental phenomena.

4.11     “Similarly, they do not consider whether or not they engage in union with the sensory element of the eyes; and likewise, they do not consider whether or not they engage in union with the sensory element of the eyes, the sensory element of sights and the sensory element of visual consciousness; or the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.

4.12     “Similarly, they do not consider whether or not they engage in union with suffering; and likewise, they do not consider whether or not they engage in union with the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.

4.13     “Similarly, they do not consider whether or not they engage in union with fundamental ignorance, and likewise they do not consider whether or not they engage in union with formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death.

4.14     “Śāradvatīputra, when great bodhisattva beings engage in union accordingly, they are said to engage in union with the transcendent perfection of wisdom.

4.15     “Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are permanent or impermanent; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent.

4.16     “They do not consider whether physical forms are imbued with happiness or suffering; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or suffering. They do not consider whether physical forms constitute a self or a non-self; likewise, they do not consider whether feelings, perceptions, predispositions, and consciousness constitute a self or a non-self.

4.17     “They do not consider whether physical forms are empty or not empty; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They do not consider whether physical forms are with signs or signless; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are with signs or signless. They do not consider whether physical forms have aspirations or are without aspirations; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness have aspirations or are without aspirations.

4.18     “They do not consider whether physical forms are calm or not calm; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are calm or not calm. They do not consider whether physical forms are void or not; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are void or not. They do not consider whether physical forms are afflicted or purified; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are afflicted or purified. They do not consider whether physical forms arise or cease; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness arise or cease. They do not consider whether physical forms are entities or non-entities; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are entities or non-entities.

4.19     “They do not consider whether the eyes are permanent or impermanent; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are permanent or impermanent. They do not consider whether the eyes are imbued with happiness or suffering; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are imbued with happiness or suffering. They do not consider whether the eyes constitute a self or a non-self; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty constitute a self or a non-self. They do not consider whether the eyes are empty or not empty; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are empty or not empty. They do not consider whether the eyes are with signs or signless; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are with signs or signless. They do not consider whether the eyes have aspirations or are without aspirations; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty have aspirations or are without aspirations. They do not consider whether the eyes are calm or not calm; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are calm or not calm. They do not consider whether the eyes are void or not; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are void or not. They do not consider whether the eyes are afflicted or purified; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are afflicted or purified. They do not consider whether the eyes arise or cease; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty arise or cease. They do not consider whether the eyes are entities or non-entities; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are entities or non-entities.

4.20     “They do not consider whether sights are permanent or impermanent, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are imbued with happiness or suffering, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights constitute a self or a non-self, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are empty or not empty, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are with signs or signless, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights have aspirations or are without aspirations, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are calm or not calm, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are void or not, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are afflicted or purified, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights arise or cease, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are entities or non-entities, and the same goes for [the other sense objects], up to and including mental phenomena.

4.21     “This same refrain should also be applied to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness. With regard to these and [all the other sensory elements], up to and including the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness, they do not consider whether these are permanent or impermanent, imbued with happiness or suffering, a self or not a self, empty or not empty, with signs or signless, having aspirations or lacking aspirations, calm or not calm, void or not, afflicted or purified, arising or ceasing, and entities or non-entities.

4.22     “Similarly, they do not consider whether the noble truths are permanent or impermanent, and so on, as described above.

4.23     “Similarly, they do not consider whether fundamental ignorance is permanent or impermanent, and the same goes for [all the other links of dependent origination] up to and including aging and death. In all such cases, the same refrain should be extensively applied, exactly as indicated above with respect to the psycho-physical aggregates.

4.24     “Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom enter into emptiness with respect to the intrinsic defining characteristics of all phenomena, and having entered therein, they neither associate anything with nor disassociate anything from physical forms. Similarly, they neither associate anything with nor disassociate anything from feelings, perceptions, formative predispositions, and consciousness. They neither associate physical forms with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate physical forms with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. They neither associate physical forms with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events.

4.25     “Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom neither associate the eyes with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the eyes with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. They neither associate the eyes with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Just as this applies to the inner sense fields, so it is with the outer sense fields.

4.26     “Similarly, they neither associate the sensory element of the eyes with the limit of past time, nor do they disassociate it therefrom; likewise, they neither associate it with the limit of future time or present events, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Similarly, they neither associate the sensory element of sights and the sensory element of visual consciousness; the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.

4.27     “This same refrain should also be applied extensively to the noble truths, exactly as before. Similarly, it should be applied to [the links of dependent origination] from fundamental ignorance to aging and death. They neither associate [such links] with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.

4.28     “Moreover, Śāradvatīputra, great bodhisattva beings who persevere in the transcendent perfection of wisdom neither associate physical forms with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of physical forms. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of consciousness [and the aforementioned aggregates].

4.29     “Similarly, they neither associate the eyes with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the eyes. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the mental faculty [and the aforementioned sense organs]. Similarly they neither associate sights with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of sights. Similarly, they neither associate sounds, odors, tastes, tangibles, and mental phenomena with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of mental phenomena [and the aforementioned sense objects]. Similarly, they neither associate the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of visual consciousness. Similarly, they neither associate the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of auditory consciousness. Similarly, they neither associate the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of olfactory consciousness. Similarly, they neither associate the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of gustatory consciousness. Similarly, they neither associate the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of tactile consciousness. Similarly, they neither associate the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of mental consciousness.

4.30     “Similarly, they neither associate the truth of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of suffering. Similarly, they neither associate the truth of the origin of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the origin of suffering. Similarly, they neither associate the truth of the cessation of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the cessation of suffering. Similarly, they neither associate the truth of the path with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the path.

4.31     “Similarly, they neither associate fundamental ignorance with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of fundamental ignorance. Similarly, they neither associate [the other links of dependent origination], up to and including aging and death, with omniscience, nor do they disassociate them therefrom, and so on. If you ask why, it is because they do not consider the nature of [these links of dependent origination], up to and including aging and death. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.

4.32     “Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are connected with feelings. They do not consider whether feelings are connected with perceptions. They do not consider whether perceptions are connected with formative predispositions. They do not consider whether formative predispositions are connected with consciousness. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, they do not consider whether the eyes are connected with the ears. They do not consider whether the ears are connected with the nose. They do not consider whether the nose is connected with the tongue. They do not consider whether the tongue is connected with the body. They do not consider whether the body is connected with the mental faculty. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, they do not consider whether sights are connected with sounds. Similarly, they do not consider whether sounds are connected with odors. They do not consider whether odors are connected with tastes. They do not consider whether tastes are connected with tangibles. They do not consider whether tangibles are connected with mental phenomena. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.

4.33     “The same refrain should also be extensively applied to the sensory elements, exactly as has been indicated here in the context of the psycho-physical aggregates.

4.34     “Similarly, they do not consider whether the truth of suffering is connected with the truth of the origin of suffering. They do not consider whether the truth of the origin of suffering is connected with the truth of the cessation of suffering. They do not consider whether the truth of the cessation of suffering is connected with the truth of the path. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.

4.35     “Similarly, they do not consider whether fundamental ignorance is connected with formative predispositions, and so on, up to and including [the link of] aging and death. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.

4.36     “Śāradvatīputra, the emptiness of physical forms is not physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness and the [aforementioned aggregates]. Śāradvatīputra, the emptiness of physical forms does not generate physical forms. Similarly, the emptiness of feelings does not generate feelings. The emptiness of perceptions does not generate perceptions. The emptiness of formative predispositions does not generate formative predispositions. The emptiness of consciousness does not generate consciousness.

4.37     “Similarly, the emptiness of the eyes is not the eyes. Similarly, the emptiness of the ears, nose, tongue, body, and mental faculty is not the mental faculty and the [aforementioned sense organs]. Similarly, the emptiness of sights is not sights. Similarly, the emptiness of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena and the [aforementioned sense objects]. Similarly, the emptiness of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness is not the sensory element of visual consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness is not the sensory element of auditory consciousness [and the aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness is not the sensory element of tactile consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness is not the sensory element of mental consciousness and the [aforementioned sensory elements].

4.38     “Similarly, the emptiness of the truth of suffering is not [the truth of] suffering. Similarly, the emptiness of the truth of the origin of suffering is not [the truth of] the origin of suffering. Similarly, the emptiness of the truth of the cessation of suffering is not [the truth of] the cessation of suffering. Similarly, the emptiness of the truth of the path is not [the truth of] the path. Similarly, the emptiness of fundamental ignorance is not fundamental ignorance, and so it is with [all the other links of dependent origination], up to and including aging and death, the emptiness of which is not aging and death.

4.39     “If you ask why, Śāradvatīputra, emptiness is not something other than physical forms; nor are physical forms something other than emptiness. The nature of physical forms is emptiness. Emptiness is physical forms. Similarly, emptiness is not something other than feelings, perceptions, formative predispositions, and consciousness; nor are consciousness [and so forth] something other than emptiness. The nature of consciousness is emptiness. Emptiness indeed is consciousness.

4.40     “Similarly, emptiness is not something other than the eyes; nor are the eyes something other than emptiness. The nature of the eyes is emptiness. Emptiness is the eyes. Similarly, emptiness is not something other than the ears, the nose, the tongue, the body, and the mental faculty; nor are the mental faculty and the [aforementioned sense organs] something other than emptiness. The nature of the mental faculty is emptiness. Emptiness is the mental faculty.

4.41     “Similarly, emptiness is not something other than sights; nor are sights something other than emptiness. The nature of sights is emptiness. Emptiness is sights. Similarly, emptiness is not something other than sounds, odors, tastes, tangibles, and mental phenomena; nor are mental phenomena and the [aforementioned sense objects] something other than emptiness. The nature of mental phenomena is emptiness. Emptiness is mental phenomena.

4.42     “Similarly, emptiness is not something other than the sensory element of the eyes; nor is the sensory element of the eyes something other than emptiness. The nature of the sensory element of the eyes is emptiness. Emptiness is the sensory element of the eyes. Similarly, emptiness is not something other than [the remaining sensory elements], up to and including the sensory element of mental consciousness; nor are [the sensory elements], up to and including the sensory element of mental consciousness, something other than emptiness. The nature of the sensory element of mental consciousness is emptiness; and, in the same vein, emptiness is the sensory element of mental consciousness and so forth.

4.43     “Similarly, emptiness is not something other than the noble truths. Nor are the noble truths something other than emptiness. The nature of the noble truths is emptiness. Emptiness is the noble truths.

4.44     “Similarly, emptiness is not something other than fundamental ignorance. Nor is fundamental ignorance something other than emptiness. The nature of fundamental ignorance is emptiness. Emptiness is fundamental ignorance; and so it is with [all the other links of dependent origination], up to and including aging and death. Emptiness is not something other than aging and death. Nor are aging and death something other than emptiness. The nature of aging and death is emptiness. Emptiness is aging and death.

4.45     “Śāradvatīputra, emptiness neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, future, nor present. Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. Therein, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.

4.46     “Therein, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of tangibles, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.

4.47     “Therein there is no [truth of] suffering, no [truth of] the origin of suffering, no [truth of] the cessation of suffering, and no [truth of] the path.

4.48     “Therein, there is no fundamental ignorance, no cessation of fundamental ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of rebirth process, no actual birth, no cessation of actual birth, no aging and death, and no cessation of aging and death.

4.49     “Therein, there is no attainment. There is no clear realization. Therein, there is no one entering the stream, no fruit of entering the stream, no one being tied to one more rebirth, no fruit of being tied to one more rebirth, no one who will no longer be subject to rebirth, no fruit of no longer being subject to rebirth, no arhatship, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha. Therein, there is no attainment of completely perfect buddhahood, and no genuinely perfect enlightenment.

4.50     “Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly are said to engage in union. When they practice the transcendent perfection of wisdom accordingly, they do not consider whether or not they engage in union with the transcendent perfection of wisdom. They do not consider whether or not they engage in union with the transcendent perfection of generosity, with the transcendent perfection of ethical discipline, with the transcendent perfection of tolerance, with the transcendent perfection of perseverance, or with the transcendent perfection of meditative concentration.

4.51     “Similarly, they do not consider whether or not they engage in union with the applications of mindfulness. In the same vein, they do not consider whether or not they engage in union with the noble eightfold path or [with all the other causal and fruitional attributes], up to and including the ten powers of the tathāgatas. In the same vein, they do not consider whether or not they engage in union with the eighteen distinct qualities of the buddhas or [with all other attainments], up to and including omniscience. Śāradvatīputra, it is for these reasons that great bodhisattva beings who engage in union with the transcendent perfection of wisdom are said to engage in union.

4.52     “Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom are approaching omniscience. Commensurate with their approach to omniscience, they attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks. Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, they do not entertain thoughts of desire, and similarly, they do not entertain thoughts of hatred and delusion. They do not entertain thoughts of pride, pretentiousness, deceit, attachment, miserliness, envy, or all sorts of [mistaken] views. Since they do not entertain thoughts of desire, and similarly, they do not entertain [any other such thoughts], up to and including the plethora of [mistaken] views, they are never conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring sentient beings to maturation, they will never be born in the inferior realms. They will proceed from one field to another field. They will bring sentient beings to maturation, they will completely refine the fields, and they will never be separated from the lord buddhas until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.

4.53     “Consequently, Śāradvatīputra, great bodhisattva beings who wish to attain these enlightened attributes and advantages should engage in union in that manner, at all times, without abandoning their engagement with the transcendent perfection of wisdom. If you ask why, Śāradvatīputra, it is because this union of great bodhisattva beings, this union of emptiness, is supreme.

4.54     “Śāradvatīputra, this union whereby great bodhisattva beings practice the transcendent perfection of wisdom endures when all other engagements have been surpassed. Śāradvatīputra, great bodhisattva beings who maintain this union achieve the ten powers of the tathāgatas. They achieve the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, great bodhisattva beings who maintain this union never entertain thoughts of miserliness. They never entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”

4.55     Then Senior Śāradvatīputra, Senior Mahāmaudgalyāyana, Senior Subhūti, Senior Mahākāśyapa, Senior Pūrṇamaitrāyaṇīputra, and in addition to them, a multitude of renowned fully ordained monks, as well as assemblies of great bodhisattva beings, laymen and laywomen, all addressed the Blessed One as follows: “Venerable Lord! This transcendent perfection of great bodhisattva beings is great. Venerable Lord! This transcendent perfection of great bodhisattva beings is supreme among the vast transcendent perfections. It is the particularly sublime transcendent perfection. It is the most excellent transcendent perfection. It is the unsurpassed transcendent perfection. It is the highest transcendent perfection. Venerable Lord! This transcendent perfection of wisdom is equal to the unequaled transcendent perfection of great bodhisattva beings! Transcendent perfection is calm and peaceful. Transcendent perfection is empty of its own defining characteristics. Transcendent perfection is the emptiness of the essential nature of non-entities. Transcendent perfection is extensive in all enlightened attributes. Transcendent perfection is endowed with all enlightened attributes. Transcendent perfection is a state of uncrushability.

4.56     “Venerable Lord! Those who are supreme among great bodhisattva beings practice the transcendent perfection of wisdom. They bestow generosity that is equal to the unequaled. They perfect generosity that is equal to the unequaled. They perfect the transcendent perfection of generosity that is equal to the unequaled. They obtain a physical form that is equal to the unequaled, and they attain attributes that are equal to the unequaled, whereby they attain the unsurpassed, genuinely perfect enlightenment. In the same vein, just as it has been stated here in relation to the transcendent perfection of generosity, so it is with the other transcendent perfections, up to and including the transcendent perfection of wisdom.

4.57     “Venerable Lord! You, O Lord, also acquired the sacred doctrine that is equal to the unequaled though practicing this transcendent perfection of wisdom. Likewise, you acquired physical forms, feelings, perceptions, formative predispositions, and consciousness that are equal to the unequaled. Likewise, you turned the wheel of the sacred doctrine that is equal to the unequaled. The lord buddhas of the past also acquired their sacred doctrines that are equal to the unequaled, after practicing this transcendent perfection of wisdom, and they turned the wheel of the sacred doctrine that is equal to the unequaled. Likewise, the lord buddhas of the future also will acquire their sacred doctrines that are equal to the unequaled after practicing this transcendent perfection of wisdom; and, in the same vein, they will turn the wheel of the sacred doctrine that is equal to the unequaled. Venerable Lord! Since this is the case, great bodhisattva beings who seek to transcend all phenomena should continue to engage in union with the transcendent perfection of wisdom.”

4.58     The Blessed One then addressed those great śrāvakas and those great bodhisattva beings as follows: “O wise ones! O children of enlightened heritage! It is so! It is so! O wise ones! O children of enlightened heritage! It is just as you have said! O wise ones! O children of enlightened heritage! Those great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve the respect of the entire world with its gods, humans and antigods.”

4.59     This completes the fourth chapter from the Transcendent Perfection of Wisdom in Ten Thousand Lines, entitled “Union.”

A Summary of Chapter 4: Union

4.A
​Great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation ... when {they} ... engage in union with the emptiness of physical forms ... feelings ... perceptions ... formative predispositions, and ... consciousness ... the emptiness of the eyes ... ears, nose, tongue, body, and mental faculty ... the emptiness of sights ... sounds, odors, tastes, tangibles, and mental phenomena ... the emptiness of the sensory element{s} of the eyes ... sights, and ... visual consciousness ... the ears ... sounds, and ... auditory consciousness ... the nose ... odors, and ... olfactory consciousness ... the tongue ... tastes, and ... gustatory consciousness ... the body ... tangibles, and ... tactile consciousness ... the mental faculty ... mental phenomena, and ... mental consciousness ... the emptiness of {the noble truths of} suffering ... the origin of suffering ... the cessation of suffering, and ... the path that leads to the cessation of suffering ... {and} the emptiness of {the twelve links of dependent origination of} {1} fundamental ignorance ... {2} formative predispositions ... {3} consciousness ... {4} name and form ... {5} the sense fields ... {6} sensory contact ... {7} sensation ... {8} craving .. {9} grasping ... {10} the rebirth process ... {11} actual birth, and ... {12} aging and death ... Great bodhisattva beings who practice the transcendent perfection of wisdom accordingly and engage in union with the {aforementioned aspects of} emptiness are said to engage in union with the transcendent perfection of wisdom.
 
4.B
Those who engage in union with the transcendent perfection of wisdom through the [aforementioned aspects of] emptiness do not consider whether or not they engage in union with physical forms {as well as feelings, perceptions, formative predispositions, and consciousness up to and including the twelve links of dependent origination} ... Moreover ... Great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms {up to and including the twelve links of dependent origination} are permanent or impermanent ... imbued with happiness or suffering ... constitute a self or a non-self ... are empty or not empty ... are with signs or signless ... have aspirations or are without aspirations ... are calm or not calm ... are void or not ... are afflicted or purified ... arise or cease ... are entities or non-entities.

4.C
Moreover ... great bodhisattva beings who practice the transcendent perfection of wisdom enter into emptiness with respect to the intrinsic defining characteristics of all phenomena, and having entered therein, they neither associate anything with nor disassociate anything from physical forms ... feelings, perceptions, formative predispositions, and consciousness {up to and including the twelve links of dependent origination}. They neither associate physical forms {up to and including the twelve links of dependent origination} with the limit of past time, nor do they disassociate them therefrom ... because they do not consider the nature of the limit of past time ... Similarly, they neither associate physical forms {up to and including the twelve links of dependent origination} with the limit of future time, nor do they disassociate them therefrom ... because they do not consider the nature of the limit of future time ... {And} they neither associate physical forms {up to and including the twelve links of dependent origination} with present events, nor do they disassociate them therefrom ... because they do not consider the nature of present events. 

4.D
Moreover ... great bodhisattva beings who persevere in the transcendent perfection of wisdom neither associate physical forms {as well as feelings, perceptions, formative predispositions, and consciousness up to and including the twelve links of dependent origination} with omniscience, nor do they disassociate them therefrom ... because they do not consider the nature of physical forms {as well as feelings, perceptions, formative predispositions, and consciousness up to and including the twelve links of dependent origination}.

4.E
Moreover ... great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are connected with feelings ... whether feelings are connected with perceptions ... whether perceptions are connected with formative predispositions ... whether formative predispositions are connected with consciousness ... whether the eyes are connected with the ears ... whether the ears are connected with the nose ... whether the nose is connected with the tongue ... whether the tongue is connected with the body ... whether the body is connected with the mental faculty ... whether sights are connected with sounds ... whether sounds are connected with odors ... whether odors are connected with tastes ... whether tastes are connected with tangibles ... whether tangibles are connected with mental phenomena ... because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. The same refrain should also be extensively applied to the sensory elements ... Similarly, they do not consider whether the truth of suffering is connected with the truth of the origin of suffering ... whether the truth of the origin of suffering is connected with the truth of the cessation of suffering ... whether the truth of the cessation of suffering is connected with the truth of the path ... whether fundamental ignorance is connected with formative predispositions, and so on, up to and including [the link of] aging and death ... because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.

4.F
The emptiness of physical forms is not physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness {up to and including the twelve links of dependent origination} is not {feelings, perceptions, formative predispositions, and consciousness, up to and including the twelve links of dependent origination} ... The emptiness of physical forms does not generate physical forms. Similarly, the emptiness of feelings {perceptions, formative predispositions, and consciousness, up to and including the twelve links of dependent origination} does not generate feelings {and the rest} ... If you ask why ... {because} emptiness is not something other than physical forms; nor are physical forms something other than emptiness. The nature of physical forms is emptiness. Emptiness is physical forms. Similarly, emptiness is not something other than feelings, perceptions, formative predispositions, and consciousness {up to and including the twelve links of dependent origination}; nor are ... {they} ... something other than emptiness.

4.G
Emptiness neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, future, nor present. Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness ... no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena ... no sensory element{s} ... no [truth of] suffering, no [truth of] the origin of suffering, no [truth of] the cessation of suffering, and no [truth of] the path ... no fundamental ignorance, no cessation of fundamental ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of rebirth process, no actual birth, no cessation of actual birth, no aging and death, and no cessation of aging and death ... no attainment ... no clear realization ... no one entering the stream, no fruit of entering the stream, no one being tied to one more rebirth, no fruit of being tied to one more rebirth, no one who will no longer be subject to rebirth, no fruit of no longer being subject to rebirth, no arhatship, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha ... no attainment of completely perfect buddhahood, and no genuinely perfect enlightenment.
 ​
4.H
Great bodhisattva beings who practice the transcendent perfection of wisdom accordingly are said to engage in union. When they practice the transcendent perfection of wisdom accordingly, they do not consider whether or not they engage in union with the transcendent perfection of wisdom ... the transcendent perfection of generosity ... the transcendent perfection of ethical discipline ... the transcendent perfection of tolerance ... the transcendent perfection of perseverance, or with the transcendent perfection of meditative concentration. Similarly, they do not consider whether or not they engage in union with the applications of mindfulness ... with the noble eightfold path or [with all the other causal and fruitional attributes], up to and including the ten powers of the tathāgatas ... {also} ... with the eighteen distinct qualities of the buddhas or [with all other attainments], up to and including omniscience ... It is for these reasons that great bodhisattva beings who engage in union with the transcendent perfection of wisdom are said to engage in union.

4.I
Great bodhisattva beings who engage in union with the transcendent perfection of wisdom are approaching omniscience. Commensurate with their approach to omniscience, they attain complete purity of the body ... speech ... mind, and ... defining marks. Commensurate with their attainment of {these} ... they do not entertain thoughts of desire ... hatred and delusion ... {nor} thoughts of pride, pretentiousness, deceit, attachment, miserliness, envy, or all sorts of [mistaken] views. Since they do not entertain thoughts of desire, and similarly, they do not entertain [any other such thoughts], up to and including the plethora of [mistaken] views, they are never conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring sentient beings to maturation, they will never be born in the inferior realms. They will proceed from one {buddha}field to another field. They will bring sentient beings to maturation, they will completely refine the fields, and they will never be separated from the lord buddhas until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. 

4.J
Consequently ... great bodhisattva beings who wish to attain these enlightened attributes and advantages should engage in union in that manner, at all times, without abandoning their engagement with the transcendent perfection of wisdom .. because this union of great bodhisattva beings, this union of emptiness, is supreme ... This union whereby great bodhisattva beings practice the transcendent perfection of wisdom endures when all other engagements have been surpassed ... Great bodhisattva beings who maintain this union achieve 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 ... {and} never entertain thoughts of miserliness ... degenerate morality ... agitation ... indolence ... distraction, or ... stupidity.

4.K
Those who are supreme among great bodhisattva beings practice the transcendent perfection of wisdom. They bestow generosity that is equal to the unequaled. They perfect generosity that is equal to the unequaled. They perfect the transcendent perfection of generosity that is equal to the unequaled. They obtain a physical form that is equal to the unequaled, and they attain attributes that are equal to the unequaled, whereby they attain the unsurpassed, genuinely perfect enlightenment. In the same vein, just as it has been stated here in relation to the transcendent perfection of generosity, so it is with the other transcendent perfections, up to and including the transcendent perfection of wisdom. O Lord, {you} also acquired the sacred doctrine that is equal to the unequaled through practicing this transcendent perfection of wisdom ... you acquired physical forms, feelings, perceptions, formative predispositions, and consciousness that are equal to the unequaled ... you turned the wheel of the sacred doctrine that is equal to the unequaled. The lord buddhas of the past also acquired their sacred doctrines that are equal to the unequaled, after practicing this transcendent perfection of wisdom, and they turned the wheel of the sacred doctrine that is equal to the unequaled ... The lord buddhas of the future also will acquire their sacred doctrines that are equal to the unequaled after practicing this transcendent perfection of wisdom; and, in the same vein, they will turn the wheel of the sacred doctrine that is equal to the unequaled ... Since this is the case, great bodhisattva beings who seek to transcend all phenomena should continue to engage in union with the transcendent perfection of wisdom.

Commentary

The three times of the past, present and future do not exist from the perspective of 'ultimate' reality, where We as a singularity in God, exist undivided, uncreated and without an individual self. Beyond this singularity phenomena do not exist, and it is for this reason that the Buddha explains that great bodhisattva beings do not associate non-existent phenomena with the non-existent three times of the past, present, and future ... and do not consider whether these non-existent phenomena are anything at all, including permanent or impermanent ... imbued with happiness or suffering ... constitute a self or a non-self ... are empty or not empty ... are with signs or signless ... have aspirations or are without aspirations ... are calm or not calm ... are void or not void ... are afflicted or purified ... arise or cease ... are entities or non-entities. Yet from the perspective of 'relative' reality in the dimension of time and space, great bodhisattva beings enter into union with emptiness through the intrinsic defining characteristics of these non-existent phenomena. For it is so that emptiness is only existent in "relative" reality, in relation to a 'thing'. Thus to transcend all appearance of phenomena in relative existence, great bodhisattva beings must enter into union with the non-existent 'emptiness' of that thing. 

*
​The Buddha states (above): “Emptiness neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, future, nor present. Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness ... {up to and including} there is no genuine perfect enlightenment.” As emptiness is the underlying characteristic of all phenomena in relative existence that does not arise nor cease, decrease nor increase, become afflicted nor purified, and is neither past, future, nor present, it serves as the gateway between transcending 'relative' reality and entering 'ultimate' reality. This is because 'ultimate' reality also neither arises nor ceases, decreases nor increases, becomes afflicted nor purified, and is neither past, future, nor present.

​Chapter 3

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Chapter 5