emptyuniverse

Vast Commentary on the Noble Heart of the Perfection of Wisdom: Aryaprajnaparamita-hrdaya-tika

by Prashastrasena

Homage to the youthful Manjusri and to the noble Avalokitesvara.

In the explanation of this sutra, the meaning will be elucidated in ten categories: the name of wisdom, the setting, the absorption, the opening, the entry into wisdom, the nature of wisdom, the sphere of wisdom, the qualities of wisdom, the effect of wisdom, and the dharani of wisdom.

The Name of Wisdom

If there were no name it would not be possible to know the thing. There­fore, in order to recognize the thing, the name is stated. Thus, it is the Noble Heart of the Perfection of Wisdom. Regarding jna [knowledge, as in prajna], it is said that there is mundane knowledge, supramundane knowledge, and unsurpassed knowledge. The mundane knowledge is pol­luted; it conceives the impermanent to be permanent, the impure to be pure, the miserable to be pleasant, and the selfless to be self. The supra­mundane knowledge is the knowledge of sravakas and pratyekabuddhas [that knows] that persons are selfless, that is, which knows that the con­ditioned is impermanent, the conditioned is miserable, persons are self­less, and that peace is nirvana. The unsurpassed knowledge is the knowl­edge of the tathagatas that persons and phenomena are selfless; it is the knowledge of signlessness, wishlessness, and emptiness. This knowledge [in the title] is to be understood as the unsurpassed knowledge. Regard­ing arya (noble), with this knowledge, one is far separated from sorrow and suffering. Regarding pra [of prajna, an intensifier], the wisdom that is superior to the mundane and supramundane is the unsurpassed wis­dom. Regarding paramita, the sufferings of birth and death are here [on this side], nirvana is beyond [on the other side]. Sentient beings who are driven by the desires of samsara are [caught] in the middle. This wisdom acts as a raft and ship and delivers them to the shore of nirvana. There­fore, it goes to the other side. Regarding hrdaya [heart or essence], every­thing in the Satasahasrikaprajnaparamita (Perfection of Wisdom in 100,000 Stanzas) is included in this. Hence, it is called the essence. At the same time, among the teachings of the Tathagata, this ultimate perfection of wisdom alone is said to be supreme. Hence, it is called the essence.

The Setting

If the setting is not set forth, one does not know the place where [the sutra] was explained [or to whom]. Therefore, in order to indicate the place where [the sutra] was explained and to whom, the setting is stated. Thus refers to the meanings that appear below whereby one abandons superimposition and deprecation. I indicates that it was heard directly; it indicates simply that the doctrine was heard directly, not that the meaning was [necessarily] understood. Did hear is a term meaning appre­hended by the consciousness of an ear sense organ that is capable of hearing. One time: heard on one occasion, that is, the morning or the evening. The Bhagavan [is so-called] because he has abandoned the afflic­tions to be abandoned by [the paths of] vision and meditation. In order to explain where [the sutra was taught], it says Rajagrha because the particular city was called Rajagrha. The city was very vast; so that there be no confusion about where he abided, it says Vulture Mountain. The summit of that mountain is shaped like a vulture. Because they have abandoned all afflictions, they are monks. Because they are not divided by opponents, they are an assembly. Because of a greatness of number and of good qualities, it is great. Because they proceed to the enlighten­ment that is unsurpassed in nature, they are bodhisattvas. Because they deliver all sentient beings in the state of the unlocated nirvana, they are mahasattvas. Abiding is to be understood as their posture. These indicate when, by whom, where, and to whom it was explained. When? It was explained at one time. By whom? By the Bhagavan; this indicates the marvelous teacher. Where? On Vulture Mountain in Rajagfha; this indi­cates the marvelous place. To whom? To monks and bodhisattvas; this indicates the marvelous audience.

The Absorption

Without going into absorption, the matter under analysis could not be clearly understood. Therefore, in order that the matter under analysis be clearly understood, the absorption is stated. At that time refers to being absorbed in samadhi at the time when the Bhagavan was abiding in Rajagrha. It might be asked in which samadhi he was absorbed when it says samadhi. Therefore, it says (perception) of the profound (in) the enumerations of phenomena. Regarding that, a phenomenon is that which bears its own specific and general characteristics. The enumerations of those phenomena refers to the categories of phenomena, that is, the five aggregates, the constituents, and the sources. The profound means the emptiness of intrinsic existence because it is unproduced and unceased. When absorbed in samadhi, one realizes the nonproduction and nonces­sation of phenomena such as the aggregates. Therefore, the name of the samadhi is perception of the profound (in) the enumerations of phenom­ena. Perception means realization. Absorbed is a term that means placing the mind continually and one-pointedly in samadhi.

The Opening

Without an opening, the words are confusing and unconnected. There­fore, in order that the words be connected and not confusing, the opening is stated. Also at that time refers to the fact that at the very time at which the Bhagavan was absorbed on Vulture Peak, the noble Avalokitesvara was viewing the emptiness of inherent existence of the five aggregates. [In the term "bodhisattva"], bodhi refers to the sphere of the mind, reality, the limit of reality. Because he exerts himself and strives to achieve that, he is a hero contemplating enlightenment [bodhisattva]. Because he has left the two obstructions at a great distance, he is noble (arya). Avalokita: because he looks on all sentient beings with compassion in the manner of nonobservation (anupalabdhi), from among the three types of compas­sion; he is one looking down [avalokita]. Because he has found the power himself to dispel the sufferings of sentient beings, he is the power­ful one [isvara].

Wisdom [in perfection of wisdom] is of three types: there is the sword of wisdom that cuts through the nets of the five aggregates, there is the thunderbolt of wisdom that smashes the aggregates of suffering, and there is the lamp of wisdom that dispels the darkness of ignorance. In brief, the nonconceptual wisdom that realizes the emptiness of all phe­nomena in all ways is called wisdom. Because that wisdom takes one beyond to the other side, it is called perfection [etymologized here as, "gone beyond" (paramita)]. There are three types of perfection: mun­dane perfection, supra mundane perfection, and supramundane ultimate perfection. The mundane perfection is the state of having abandoned the suffering of the three paths [of animals, ghosts, and hell-beings]. The supramundane perfection is the state of having abandoned the cycle of birth and death and attained the nirvana that is one-sidedly quietistic. As for the supramundane ultimate perfection, the three realms are like a dream; there is thus no desire even for nirvana. Sentient beings are like illusions; there is thus no hope even for the fruition of buddhahood. Be­cause all phenomena are naturally passed beyond sorrow, one attains the unlocated nirvana. This is the attainment of the ultimate perfection.

To [answer the question of] what the perfection of wisdom is, it says, practice of the profound. The profound is nonproduction and noncessa­tion. Practice refers to the meaning. Nonproduction and noncessation is called the perfection of wisdom. Contemplation is to observe the mean­ing of nonproduction and noncessation. Not only is the meaning of non­production and noncessation observed, but the five aggregates, such as form, are also seen to be empty.

Emptiness is of two types: the emptiness of unconditioned space and the emptiness that is the lack of subject and object that is specifically understood by a noble's wisdom of the ultimate. The [sutra] means that he was viewing the emptiness that is absence of subject and object in the aggregates. There are three kinds of views: the views of common beings and non-Buddhists (tirthika), the views of sravakas and pratyekabuddhas, and the views of bodhisattvas and tathagatas. Common beings and non-Buddhists view the five aggregates as a living being, a self, and a person. Sravakas and pratyekabuddhas view the five aggregates as origins and sufferings [among the four truths]. Bodhisattvas and tatha­gatas view the five aggregates and see that they are empty of intrinsic existence.

The Entry into Wisdom

Because [Sariputra] does not know the method of entry, the words of the question are set forth. What are they? Then.... Why did the noble Sariputra ask the bodhisattva Sarvalokitesvara and not an­other bodhisattva? To that this is said: when this perfection of wisdom is explained, among the assembly of countless hundreds of thousands in the audience, that bodhisattva is the chief. Therefore, by the power of the Buddha, the noble Sariputra asks about the points that appear below in order to eliminate the doubts of himself and others. Then means after what was explained above. By the power of the Buddha means by the blessing of the Tathagata. Sariputra is named Sariputra because he was named after his mother, Sarika. Said this means that he asked what is explained below. Who is a term for whosoever. Perfection of wisdom: there are two wisdoms, the wisdom that understands the conventional and the wisdom that understands the ultimate. The wisdom that under­stands the conventional understands that all phenomena are like an il­lusion, a mirage, and a dream, and the wisdom that understands the ultimate understands that all phenomena are inexpressible and incon­ceivable, like the surface of the sky. Because that wisdom takes one to the unlocated nirvana, it is called the wisdom that goes to the other side [i.e., the perfection of wisdom]. In fact, the profound meaning of non­production and non-cessation is called the perfection of wisdom.

The one who [wishes to] practice is the person, the bodhisattva. The practice is the doctrine, the perfection of wisdom. How should one train means how one should enter into the meaning of the perfection of wis­dom through hearing, thinking, and meditation. In a second way, one should train in four kinds of practice: the practice of the ultimate, which is the nonconceptual knowledge; the practice of the elements of the cate­gory of enlightenment (bodhipaksa) because the afflictions do not exist; the practice of bringing sentient beings to complete fruition without ad­herence; and the practice of bringing the teaching of the Buddha to complete fruition without attachment. How should one train is a term for how one should practice such practices. On this point, if someone does not understand the nature of wisdom, they are unable to grasp the meaning. Therefore, the words of the answerer are indicated by bodhisat­tva mahasattva [to emphasize the authority of the speaker]. Said this to Sariputra is a term meaning that he said that which appears below. Should analyze in this way is a term meaning that one should practice the perfection of wisdom in this way. He was asked how [one should pratice]. Therefore, he says one should view the aggregates to be empty of intrinsic existence. The five aggregates are form, feeling, discrimination, conditioning factors, and consciousness.

Empty of intrinsic existence: there are five types of emptiness: the emp­tiness of what did not exist before, the emptiness of what does not exist after being destroyed, the emptiness of the utterly nonexistent, the empti­ness of one not existing in the other, and the emptiness of intrinsic en­tity. The absence of yogurt in milk is the emptiness of what did not exist before, the absence of milk in yogurt is the emptiness of what does not exist after being destroyed, the absence of horns on the lower part of a rabbit's head is the emptiness of the utterly nonexistent, the absence of an ox in a horse is the emptiness of one not existing in the other, and the nonintrinsic existence of all phenomena is the emptiness of intrinsic en­tity. Among the five types of emptiness, the five aggregates are empty in the sense of being without intrinsic entity; they should therefore be analyzed as empty.

Form is empty: form refers to earth, water, fire, and wind. Emptiness is the ultimate, the dharmadhatu. Because of the defining characteristic of emptiness, those forms are emptiness. The defining characteristic of emp­tiness is that it is nondual, beyond enumerator and enumerated; it is the state of having abandoned the view of I and mine. It is free from object and subject. Therefore, nonduality is the nature of reality (tathata). Phe­nomena are not the composite of many empty characteristics. Therefore, even the four -- earth, water, fire, and wind -- are without defining char­acteristic, without entity, without self, without principal (pradhana). It is not that things become emptiness when they are smashed to pieces; they are naturally empty. Therefore, form is empty. That very thing which is the natural emptiness of form is the ultimate emptiness Itself; the ultimate emptiness does not exist apart from the natural emptiness of form. Therefore, emptiness is form. The words mean that the ultimate emptiness is itself form's empty nature.

What is the evidence that the emptiness of form is the ultimate empti­ness? The Aksayamatinirdesa Sutra (Teaching to Aksayamati) says, "Bodhisattvas, [when one speaks of] the wisdom that enters into the dharmadhatu, the dharmadhatu is the elements of earth, water, fire, and wind. However, the dharmadhatu is not the defining characteristics of hardness, moisture, heat, and motility. The dharmadhatu and all phenomena are similar. Why? They are similar because they are similar in emptiness." Thus, it should be known that the emptiness of form is the ultimate emptiness.

[There is] a second way in which form is empty. The three types of form are imaginary form (parikalpitam rupam), imputed form (vikalpitam rupam), and the form of reality (dharmata rupam). Childish common beings' imputation of the defining characteristic of hardness to earth, and so forth is imaginary form. The form that is the object of engagement by a correct consciousness is imputed form. The nature of reality free from imaginary form and imputed form is the form of reality. Since there is no imaginary form and imputed form in the form of reality, it is said that form is empty. To those who wonder whether the reality of form -- ­emptiness -- is something that exists apart from imaginary form and im­puted form, it is said that emptiness is form, meaning that the form of reality -- emptiness -- has the same nature as imaginary form and imputed form.

That very thing which is form is emptiness. Emptiness is also form. Emptiness does not exist apart from form. The emptiness that is the defining characteristic of form and the ultimate emptiness are not different but one. Therefore, emptiness does not exist apart from form. Why are they not different? Because there is no difference in the defining characteristic of emptiness, which is the nature free of augmentation, diminishment, and is the state of having abandoned the two extremes. Saying that that which is form is empty is a way of saying that that which is the defining characteristic of form is also the defining characteristic of emptiness. Saying that that which is emptiness is form is a way of saying that that which is the defining characteristic of emptiness is also the defin­ing characteristic of form.

Therefore, this is taught: sentient beings, debased and childish, cycle the five evil paths in the cycle of birth and death without beginning. Through acquaintance with the five aggregates and familiarity with the eighteen elements, they become attached and attracted to them and believe them to be real and solid. If, based on the fact that the Tathagata teaches that they are naturally empty [they mistakenly conclude that], the defining characteristic of form is destroyed in emptiness, they will believe that the antidote, emptiness, exists apart. [Consequently] they are attached to the nirvana of a sravaka, who is one-sidedly quietistic. Thus, that which is form is emptiness is set forth as an antidote that prevents them from falling into the extreme of samsara due to their attachment to form. That which is emptiness is form is set forth as an antidote to falling into the extreme of nirvana for sravakas who enter into the selflessness of persons and who create signs of emptiness, [thinking] that form is de­stroyed in emptiness.

If form and emptiness are to be abandoned because they do not exist, when emptiness is taught so that [sentient beings] will abandon the belief that form has signs [of intrinsic existence], they think that emptiness has signs. Hence, both form and emptiness are to be abandoned. Signs is the observation of signs [of intrinsic existence] anywhere. Therefore, because it obstructs the realization of reality, the belief that emptiness is real is a sign. For example, a person with cataracts was traveling. Along the right side of the path were thorns and ditches. Along the left side of the path were ravines and precipices. If a person with faultless vision said, "There are thorns and ditches [on the right]," the person would fall into the ravines and off the precipices. If he said, "There are ravines and preci­pices [on the left]," the person would fall into thorns and ditches. Rather, [a person with faultless vision] indicated that only the middle of the path was pleasant and without the slightest obstacle. [The person with poor vision] arrived home. As in that example, the person with cataracts is the common being impeded by the afflictive obstructions and the sravaka impeded by the obstructions to omniscience. The thorns and ditches are attachment to the signs of persons, forms, and so forth, that is, falling to the extreme of samsara. The ravines and precipices are attachment to the nirvana of the sravakas, that is, falling to the extreme of emptiness. The person with vision is the Tathagata. Because he sees with the clear eyes of wisdom that form is naturally empty, he does not abandon samsara be­cause birth and death are like an illusion. Because [he sees that] the three realms are like a dream, he does not even seek the qualities of nirvana. Because he enters the middle path with signlessness, wishlessness, and emptiness, he arrives at the location of the unlocated nirvana. Therefore, because he taught that conceiving of signs is a precipice and a fault, signs are not to be held regarding existence or nonexistence.

In the same way, feeling, discrimination, conditioning factors, and con­sciousness are empty. Earlier, it said that [Avalokitesvara] saw that the five aggregates are empty. The emptiness of form was stated, it was taught that form is empty, and it was taught that emptiness and form are not different. Those statements can be applied to three types of explana­tion, providing six types. The first of the three types of explanation, the emptiness of intrinsic existence, is the explanation of sameness. The mid­dle, which applies to the three types of imputation, is the explanation of one taste. The last brings about entry into the middle path, the state of having abandoned abiding in both the extreme of true existence, the state of common beings in samsara, and the extreme of emptiness, the nirvana of the sravakas. Applying these three individually to the pair, form is empty; emptiness is form makes six. Similarly, it is to be explained in this way with regard also to the five aggregates or the four [other] aggregates. The five kinds of mutual emptiness are explained. In the same way, feeling, discrimination, conditioning factors, and conscious­ness are explained by the five kinds of mutual emptiness.

Those phenomena are the continuum of one's mind. The mind is form­less, with a nature of emptiness; it is based on the form aggregate upon the maturation of predispositions. It is similar to the example of an empty vessel; [what it contains] depends on the vessel. If the vessel is destroyed, there is no place for the supported; it is not different from the great void. In the same way, by analyzing the form aggregate and [finding it to be] empty, there is no place for the mental aggregates; they are not different from the ultimate, the dharmadhatu. What is the evidence that the five aggregates are empty of intrinsic existence? The Akayamatinirdesa Sutra says:

The form aggregate is like a ball of foam; it cannot withstand being grasped and held. The feeling aggregate is like a water bubble; because it is momentary, it is impermanent. The aggregate of discrimination is like a mirage because it is mistakenly apprehended by the thirst of attachment. The aggregate of condi­tioning factors is like the stalk of a lotus; when it is destroyed it has no core. The aggregate of consciousness is like a dream; it is mistakenly conceived. Therefore, the five aggregates are not a self, not a person, not a sentient being, not a life, not a nourisher, not a being. The five aggregates are naturally like this: empty of I and mine, unproduced, unarisen, nonexistent, the sphere of space, unconditioned, and naturally passed beyond sorrow.

Because it is understood that the four great external [elements] are empty, it is said that form is empty. Because it is understood that the four inter­nal minds [feeling, discrimination, conditioning mental factors, and con­sciousness] are empty, it is said that [they are] empty. Thus, it says empty; by abandoning signs of the identity of form and emptiness, one is free from the duality of object and subject. Therefore, it is called the body of complete freedom. This is the sphere of wisdom. If the sphere is not un­derstood, it is unsuitable to mediate upon it. Therefore, it is explained so that yogins may enter into meditation.

Sariputra, it is thus [means] it is like what was explained above. All phenomena are empty: all phenomena refers to that which is based on the aggregates, that is, the sense powers, their objects, the constituents, the sources, dependent arising, and so forth. By understanding that the aggregates are empty, it is also known that the defining characteristic of their branches is emptiness. For example, if one understands that the primary part of the body is empty, one will implicitly know that the feet, arms, and so on [are empty]. Without defining characteristic: because all phenomena [have] signs and are beyond signs, they are without defining characteristic. Unproduced and unceased: the subsequent existence of what did not exist before is production. The subsequent nonexistence of what existed before is cessation. The buddha-nature, the dharmadhatu, is the ultimate emptiness. Because this has no beginning, its end is not to be found. Therefore, it says unproduced and unceased. Even when sentient beings cycle on the five paths [of rebirth], the buddha-nature does not become stained. Therefore, it is pure. Even the buddhahood that is unsurpassed and perfect complete enlightenment is not purer than the buddha-nature. Therefore, it is not pure. Because the buddha-nature exists even in the bodies of ants and beetles without shrinking, it is undiminished. Because it exists even in the dharmakaya without expanding, it is unfilled. Why? Because it is beyond thought and expression; it is not encompassed by measures. Because the dharmadhatu is not produced in the two ways, by actions or afflictions, it is unproduced. If it is not pro­duced, it is not destroyed. Therefore, it is unceased. Because the dhar­madhatu is naturally pure, it is without purity. Therefore, it is not pure. Although it is naturally pure, the adventitious afflictions do not make it impure. Therefore, it is pure. Because it is the state of having abandoned the completely afflicted class, the dharmadhatu is undiminished. Hence, it is undiminished. Because the dharmadhatu does not increase when pu­rity increases, it is unfilled.

It was taught above that the individual divisions of the five aggregates are empty. Consequently, if the five aggregates, which are [mistakenly] thought to have signs, are empty, it is unsuitable to designate them with names such as "form," because they are indivisible from emptiness. Thus, in order to dispel signs that are conceptions about the names, it says [when there is] emptiness, form is not, feeling is not, and so forth. The five aggregates are empty of intrinsic entity, that is, their defining characteristic is indivisibility [from emptiness] beyond names and desig­nations. Therefore, because the signs imputed to form and so forth do not exist, it says form is not, feeling is not; the words mean, no form, no feeling. Furthermore, the words mean that in emptiness, "form" is not expressed as a name and "feeling" is not expressed.

Not eye, not ear, not nose, not tongue, not body, not mind. This is the six senses. The six senses depend on the five aggregates. Therefore, if the five aggregates do not exist neither do the six senses because they are not other than the five aggregates. Therefore, it says no. Not form, not sound, not odor, not taste, not touch, not phenomena. This is the six objects. They are the fructifications of predispositions due to the power of ignorance. A polluted mind holds that that which is established as [these] conditioned effects exists. Because ultimately they are empty of intrinsic entity, [they] do not exist. Not the eye constituent to not the mental constituent. This is the eighteen constituents. If the six internal senses do not exist, the bases of the six consciousnesses do not exist. Therefore, because the six external objects do not exist, the abodes of the six consciousnesses do not exist. Because nothing arises, the six con­sciousnesses also do not exist. Therefore, the eighteen constituents do not exist.

Ignorance is not, the extinction of ignorance is not, aging and death are not, the extinction of aging and death is not. This is the sphere of those who have entered the vehicle of pratyekabuddhas. Saying igno­rance conveys in brief the teaching [of the eleven other branches] up to and including aging and death: from [action] conditioned by ignorance are seen consciousness, name and form, the six sources, contact, feeling, attachment, grasping, existence, birth, aging and death. Ignorance arises from the view of self. The conception of self arises from that which does not exist. Therefore, ignorance also does not exist. For example, by light­ing a single lamp in a house that has long been dark, [the darkness] be­comes nonexistent in an instant and the nonexistence is not perceived to be something real. Similarly, investigation with the lamp of wisdom makes nonexistent in an instant the thick darkness of ignorance [that has benighted] sentient beings beginninglessly. The nonexistence is not per­ceived to be something real. What is called "knowledge" is nothing more than the mere designation for the opposite of ignorance; because igno­rance does not exist, not even the name of knowledge is established. Therefore, ignorance is not and the extinction of ignorance is not. Be­cause the entity of ignorance does not exist, ignorance does not exist. Because its nonexistence does not appear as something real, its extinction also does not exist.

Suffering, origin, cessation, and path are not. This is the four truths, the sphere of those who have entered the vehicle of sravakas. The truths are of three types: the mundane, the supramundane, and the ultimate supramundane truths. Regarding that, the mundane truths are the under­standing that the five aggregates are origins and are sufferings of aging and. death. The supramundane truths are understanding suffering, origin, cessation, and path. Regarding the [ultimate] supramundane noble truths, the understanding that the five aggregates are not produced is the understanding of the truth of suffering. The understanding of the truth of origin is that by which mundane existence is destroyed. The understand­ing that ignorance and the insidious defilements (anusaya) are without intrinsic entity is the understanding of the truth of cessation. Not making superimpositions about anything due to the scope of the equal­ity of phenomena is the understanding of the truth of the path. Thus, because the truths also are ultimately without intrinsic entity, [the sutra says they] do not exist. What is the evidence that the truths lack intrinsic entity? The Aksayamatinirdesa Sutra says:

Which bodhisattva is skilled in the truths? These aggregates are suffering. The understanding of how [the aggregates] are empty of the signs of suffering is called the noble truth of suffering. The origin of the aggregates are the cause of attachment and the cause of [wrong] view. That which does not grasp and does not superimpose the cause of attachment and the cause of [wrong] view is called the noble truth of origin. The understanding that the aggregates do not arise earlier and do not depart later and do not abide in the present is called the noble truth of cessation. That which is placed in equipoise on the nondual wisdom and understands that the four truths are emptiness is the noble truth of the path.

Wisdom is not, attainment is not, nonattainment is not. This is the sphere of one who has entered the great vehicle of the bodhisattva. Wis­dom is the non dual wisdom that is the state of having abandoned the afflictive obstructions and the obstructions to omniscience. Because it is not wisdom ultimately, it says, wisdom does not exist. Attainment is the attainment of what did not exist before. If attainment exists, it also was absent [at some prior point]; if there is fruition, it will disintegrate. Therefore, the buddha-nature abides equally in all sentient beings and is not absent in the beginning or attained in the end. Even the levels of the ten stages that are mentioned are nothing more than just the gradual purification of the predispositions of ignorance on the alayavijnana; upon purifying the predispositions of ignorance, the dharmadhatu that is the mirror-like wisdom of a buddha [is attained]. Regarding [the dharmadhatu], there is nothing to be called attainment or nonattain­ment. Therefore, no attainment, no nonattainment. The Saptasatikapra­jnaparamita (Perfection of Wisdom in 700 Stanzas) says, "To practice no signs is to practice the perfection of wisdom." To have no attain­ment whatsoever is to attain unsurpassed enlightenment.

The Qualities of the Perfection of Wisdom

Although the unsurpassed enlightenment of yogins has the nature of emptiness, it is not the case that there are no effects of the perfection of wisdom; there are. In order to create joy [its] good qualities are ex­plained. Therefore, Sariputra, because bodhisattvas have no attainment, they abide in the perfection of wisdom. This is said: Therefore: in accor­dance with what was explained above. No attainment: there is no attain­ment of the fruition, unsurpassed, perfect enlightenment. Abide in and rely on the perfection of wisdom: they do not abide in any sign. Their minds are without obstruction: they have abandoned all internal predis­positions and external signs; they do not exist. Without fear: because their minds are without obstructions in that way, they have no fear of birth in samsara and the bad realms and no fear of the profound doc­trine, the meaning of no production or cessation. Passed completely be­yond error: error is seeing nonexistent external objects as various objects due to predispositions of ignorance on the alayavijnana. Having come to understand that persons and phenomena are selfless, they abandon the afflictive obstructions and the obstructions to omniscience and pass be­yond error. Go to nirvana: it is said that ignorance is the afflicted alaya; because it acts as the cause of samsara among the twelve branches of dependent arising, it comes to include only the suffering aggregates in the end. When one knows that ignorance does not exist, all the suffering and afflictions also become nonexistent. Therefore, they go to nirvana.

The Fruitition of the Perfection of Wisdom

If there were no fruition, [one might think] that practice has no purpose. Therefore, the fruition is explained. All the buddhas who abide in the three times rely on the perfection of wisdom. This is said: the times are the different times of the past, future, and present. Who abide: those who come [or go] in the three times. Buddhas: because they have attained the eye of wisdom free from the contamination of the triple-­realmed samsara, they are called buddhas. In fact, having become the dharmakaya, that which is the marvelous and limitless qualities, such as wisdom, knowledge, samadhi, the major marks, the minor marks, and the unshared qualities, is called a buddha. Rely on the perfection of wis­dom: they abide in the absence of all signs. Because all of the buddhas of the three times are similar in that they arise from the perfection of wis­dom, the perfection of wisdom is called the mother of the buddhas. Un­surpassed, perfect, complete enlightenment: this is said: unsurpassed: be­yond the three realms. Perfect, complete: the final quality of unmistaken reality. Enlightenment: the dharmadhatu of unmistaken reality. Awak­ened: fully awakened, having practiced the perfection of wisdom noncon­ceptually. This is in no way different from the buddhas of the past and refers to similar qualities.

The Dharani of the Perfection of Wisdom

It is stated to prevent downfall. It is true; it is not false. Because it is not spoken with words, it is wishless. Therefore, it is verbally true. Because it is not practiced with the body, it is sign less; it is physically true. Because it cannot be conceived by the mind, it is emptiness; it is mentally true. Thus, it does not contradict the three doors of liberation of nobles. The perfection of wisdom accords with the meaning of the nonconceptual door that clears away all mental signs and causes simultaneous entry into the ultimate. Therefore it is true; it is not false. Because it completely clears away all the predispositions of internal consciousness, it is the mantra of the perfection of wisdom. Because it naturally understands and clears away all signs of external objects, it is the mantra of great knowledge. Because it clears away all signs of the internal and external, it is the unsurpassed mantra. Because it brings about the fruition of bud­dhahood, it is the mantra equal to the unequaled. Because it effects the abandonment of the unfortunate realms and fulfills the welfare of sen­tient beings, it is the mantra that pacifies all suffering. It is to be known: the words mean that the perfection of wisdom is to be known as the cause of going to buddhahood. The mantra of the perfection of wisdom is stated: tadyatha gate gate paragate parasamgate bodhi svaha. This mantra of the perfection of wisdom serves as the cause of mundane and supramundane merit. Mundane merit is effectively able to prevent harm and protect one from afflictions, demons, and obstacles. Regarding su­pramundane merit, relying on this dharani serves as a cause of wisdom and knowledge.

Then the Bhagavan rose from samadhi. This is said: Without the Ta­thagata, others were not able to explain and hear the meaning of the perfection of wisdom. Thus, the noble Avalokitesvara's explanation and Sariputra's hearing are the blessings of that samadhi. Because the expla­nation and hearing had taken place, he rose from samadhi. Seeing the pure cause and the pure effect, the Bhagavan said Well done to the noble Avalokitesvara. Seeing the pure cause and effect, the Buddha said Well done. The gods, humans, and so on were delighted by and admired the Bhagavan's statement.

This concludes the Vast Commentary on the Heart of the Perfection of Wisdom, clearly set forth in ten points, composed by the master Prasastrasena.


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Translated by Donald S. Lopez, Jr.

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