THE PERFECTION O WISDOM F IN EIGHT THOUSAND LINES & ITS VERSE SUMMARY

translated by

Edward Conze

Four Seasons Foundation Bolinas: 1973

BERKELEY ZEN CENTER
1670 DWIGHT WAY

Copyright G 1973 by Edward Conze 3 Book design by Zoe Brown

ISBN 0-87704-048-6 (cloth) ISBN 0-87704-049-4 (paper)

Library of Congress Catalog Card No.: 72-76540

The Wheel Series i s edited by Donald Allen, published by the Four Seasons Foundation, and distributed by Book People, 2940 Seventh Street, Berkeley, California 94710

Chapter XVI

S UCHNESS
1. T A T H A G A T A - S U C H N E S S

Subhuti: As the non-observation of all dharmas, to be sure, i s this dharma taught. Nowhere i s this dharma obstructed. Through i t s identity with space this dharma is, to be sure, marked with non-obstruction, since no traces of it are noticed. It has no counterpart, because it is without a second. It has no opponent, because it has gone beyond all opposites. It is without a trace, because it has not been caused to become. It i s unproduced, because there i s no occasion for rebirth. It i s pathless, because no path i s noticed. Sakra and the Gods: Born after the image of the Lord i s this Disciple, the holy Subhuti, the Elder. For, whichever dharma he demonstrates, he always starts from emptiness. [307] Subhuti: Because he i s not born i s Subhuti, the Elder, born after the image o f the Tathagata. He is born after the image of the Tathagata's Suchness. As that has neither come nor gone, so also the Suchness of Subhuti has neither come nor gone. From the very beginning Subhuti the Elder has been born after the image o f the Tathagata's Suchness. Because the Suchness of the Tathagata and the Suchness of all dharmas are the same thing, and they are both the Suchness o f Subhuti the Elder. Born after the image o f that Suchness i s Subhuti the Elder; hence born after the image of the Tathagata. But that Suchness i s also no Suchness, and after the image of that Suchness has he been born. It i s in that sense that the s Elder Subhuti i s born after the image of the Tathagata, and that a a result of the established order o f the Suchness of the Tathagata. Subhuti's Suchness i s immutable and unchangeable, undiscriminated and undifferentiated, just as the Suchness of the Tathagata. It i s thus that Subhuti the El d er, i m mu table, unchangeable, undiscriminated, undifferentiated, through that Suchness, i s born after the image of the Tathagata. And just a the Suchness of the Tathagata, which i s immutable and undifferens tiated, i s nowhere obstructed, so also the Suchness of all dharmas, which i s also immutable and undifferentiated. For the Suchness of the Tathagata, and the Suchness o f all dharmas, they are both one single Suchness, not two, not divided. A non-dual Suchness, however, i s nowhere, i s from nowhere, belongs to nowhere. It i s because it i s a Suchness which belongs nowhere that it i s non-dual. It i s therefore through an unmade Suchness that the Elder Subhuti i s born after the image o f the Tathagata. An un-

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made Suchness, however, i s at no time not Suchness [308] and therefore it i s non-dual. It i s in this sense that the Elder Subhuti i s born after the image of the Tathagata. Just as the Suchness of the Tathagata i s undiscriminated and undifferentiated, at all times and in all dharmas, so also the Suchness o f Subhuti. And for that reason, although we seem to have a duality when Subhuti has been conjured up from the Suchness of the Tathagata, nevertheless nothing real has been lopped off that Suchness, which remains unbroken, because one cannot apprehend an actually real agent that could break it apart. I n that sense is Subhuti the Elder born after the image of the Tathagata. As the Suchness of the Tathagata i s not outside the Suchness o f all dharmas, so also the Suchness o f Subhuti. But what i s not outside the Suchness o f all dharmas, that i s not of anything s not the Suchness. The Suchness o f Subhuti i s therefore just the same a the Suchness of all dharmas. Subhuti the Elder has undergone the experience of that Suchness by imitating in himself the unaltered Suchness, but in actual fact no one has anywhere undergone a process of imitation. It i s in this sense that Subhuti the Elder i s born after the image of the Tathagata. As the Suchness o f the Tathagata i s neither past, nor future, nor present, so also the Suchness of all dharmas. As born in the image of that Suchness i s Subhuti called "born after the image of the Tathagata." Because it is also through the Suchness o f the Tathagata [and not only his own] that he has conformed to Suchness. It i s just through the Suchness of the Tathagata that he has conformed to past Suchness, and it i s just through past Suchness that he has conformed to the Suchness of the Tathagata. And so with the future and the present. It i s through the Suchness of the Tathagata that he has conformed to past, future and present Suchness, and it i s through past, future and present Suchness that he has conformed to the Suchness of the Tathagata. In this sense the Suchness of Subhuti, and past, future and present Suchness, and the Suchness o f the Tathagata, are not two, nor divided. The Suchness of all dharmas and the Suchness of Subhuti are therefore not two, nor divided. [309] And also, the Suchness of the Lord when he was a Bodhisattva that i s the Suchness of the Lord when he had won full enlightenment. And that is the Suchness through which a Bodhisattva, when he has definitely won full enlightenment, comes to be called a 'Tathagata.'

2. T H E E A R T H S H A K E S , A N D M A N Y A R E S A V E D

When this disquisition of the Suchness of the Tathagata had taken place, the great earth shook in six ways, stirred, quaked, was agitated, resounded and tumbled, as it did when the Tathagata won full enlightenment.

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Subhuti: It i s thus, 0 Gods, that Subhuti the Elder i s born after the image of the Tathagata. But he i s not born after the image o f form, or of any of the fruits o f a holy life, from the fruit o f a Streamwinner t o Buddahood. For those dharmas, which might be born after the image of something, or in the image o f which he would be born, they do not exist, they are not got at. It i s thus that Subhuti the Elder is born in the image o f the Tathagata. Sariputra: This Suchness, 0 Lord, courses in the deep! The Lord: So it is, Sariputra. But when this disquisition o f Suchness was expounded, the minds o f three hundred monks were freed from the outflows, without any further clinging. Five hundred nuns obtained the pure, dispassionate and unstained dharma-eye. [310] Five thousand Gods, who in the past had made the necessary preparations, acquired the patient acceptance of dharmas which fail to be produced. And the minds o f six thousand Bodhisattvas were free from the outflows, without any further clinging.
3. P E R F E C T WISDOM A N D S K I L L I N M E A N S

Sariputra knew that the thoughts o f those Bodhisattvas were freed from the outflows, without any further clinging, and he asked the Lord for the reason, or cause, of that. The Lord: Those Bodhisattvas have honoured five hundred Buddhas, and during all that time they have given gifts, guarded their morality, perfected their patience, exerted their vigour, and produced trance. But they were not upheld by perfect wisdom and lacked in skill in means. And so, although they had gained the path of emptiness, had coursed in the Signless, had put their minds to work on the Wishless, a wanting skill in s means they had realised the reality limit, and come forth on the level of Disciple or Pratyekabuddha, and not on the level o f a Buddha. Suppose there i s a very huge bird, one hundred, or up to five hundred miles large, but without any wings, or with crippled or damaged wings. That bird would want to fly down to Jambudvipa from the Heaven of the Gods of the Thirty-three. If in the intermediate space, in the middle o f i t s journey [31 I ] to Jambudvipa, it would want to return to the Gods o f the Thirtythree, would it be able to do so? Sariputra: No, Lord. The Lord: And could it hope to come down on Jambudvipa without damage or injury? Sariputra: No, Lord. It is bound to get damaged and injured, and when it drops down on Jambudvipa it will incur death or deadly pain.

THE PERFECTION OF WISDOM

Because of the fact that, whereas i t s body is huge, the strength of i t s wings is insufficient, and it just drops down from above. The Lord: So it is, Sariputra. Even if a Bodhisattva, after he has raised his mind to full enlightenment, would, for countless aeons, give gifts, guard his morality, perfect his patience, exert his vigour, and enter the trances, how ever great may be his setting forth and the thought which he raises to full enlightenment,-if he i s not upheld by perfect wisdom and lacks in skill in means, he i s bound to fall on the level of Disciple or Pratyekabuddha. Furthermore, Sariputra, it may be that a Bodhisattva brings to mind, and retains in his mind, [312] o f the Buddhas and Lords, past, future and present, the morality, the concentration, the wisdom, the emancipation, the vision and cognition o f emancipation, -but all that after the manner of a sign. He then neither knows nor sees the morality of the Tathagatas, nor their concentration, or wisdom, or emancipation, or their vision and cognition o f emancipation. Ignorant of them, blind to them, he hears the word 'emptiness,' treats that a a sign, and wishes to s covert [that mass of merit] into a full enlightenment [which he regards as emptiness]. I n consequence he will remain on the level of a Disciple or Pratyekabuddha, -because o f the fact that he i s not upheld by perfect wisdom, that he lacks in skill in means. Sariputra: As I understand the meaning of the Lord's teaching, although a Bodhisattva may be joined to a huge equipment o f merit, as long as he i s not upheld by perfect wisdom and is without skill in means, he lacks the good friend, and his attainment of full enlightenment i s uncertain. A Bodhisattva who wants to win full enlightenment should therefore develop the perfection o f wisdom, and become skilled in means. The Lord: So it is, Sariputra. [313] Sakra and the Gods: Deep, 0 Lord, is perfect wisdom! Hard to win, exceedingly hard to win i s full enlightenment! The Lord: So it is, 0 Gods. Deep i s this perfection of wisdom. Hard to win, exceedingly hard to win is full enlightenment, if one i s weak in wisdom, below the mark in vigour and resolve, unskilled in means, and if one serves the bad friends.
4. E N L I G H T E N M E N T A N D E M P T I N E S S

Subhuti: How can the Lord say that full enlightenment is hard to win, exceedingly hard to win, when there is no one who can win enlightenment? For, owing to the emptiness of all dharmas, no dharma exists that would be able to win enlightenment. All dharmas are empty. That dharma also for the forsaking of which dharma is demonstrated, that dharma does

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not exist. And also that dharma which [314] would be enlightened in full enlightenment, and that which should be enlightened, and that which would cognize [the enlightenment], and that which should cognize it, -all these dharmas are empty. In this manner I am inclined to think that full enlightenment i s easy to win, not hard to win. The Lord: Because it cannot possibly come about i s full enlightenment hard to win, because in reality it i s not there, because it cannot be discriminated, because it has not been fabricated [as a false appearance]. Sariputra: Also because it i s empty i s it hard to win, 0 Subhuti. For it does not occur to space that it will win full enlightenment. As such, i.e. a s without own-being, should these dharmas be known in enlightenment. For all dharmas are the same as space. And, Subhuti, if full enlightenment were easy t o win, then countless Bodhisattvas would not turn away from it. But as countless Bodhisattvas do turn away from it, therefore one can discern [315] that full enlightenment is hard to win, exceedingly hard to win. Subhuti: But, Sariputra, does form, etc., turn away from full enlightenment? Sariputra: No, Subhuti. Subhuti: I s then the dharma which turns away from full enlightenment other than form, etc.? Sariputra: No, Subhuti. Subhuti: Does the Suchness of form, etc., turn away? Sariputra: No, Subhuti. [316] Subhuti: I s the dharma which turns away from full enlightenment other than the Suchness of form, etc.? Sariputra: No, Subhuti. Subhuti: Does form, etc., know full enlightenment? Sariputra: No, Subhuti. Subhuti: I s the dharma which knows full enlightenment other than form, etc.? Sariputra: No, Subhuti. Subhuti: Does the Suchness of form, etc., know full enlightenment? Sariputra: No, Subhuti. [317] Subhuti: I s the dharma which knows full enlightenment other than the Suchness o f form, etc.? Sariputra: No, Subhuti. Subhuti: Should form, etc., be known in full enlightenment, or a dharma other than form, etc. [318] or the Suchness of form, etc., or a dharma other than the Suchness of form, etc.? Sariputra: No, Subhuti. Subhuti: Does Suchness turn away from full enlightenment?

THE PERFECTION OF WISDOM Sariputra: No, Subhuti. Subhuti: I s that dharma which turns away from full enlightenment in Suchness? Sariputra: No, Subhuti. [319] Subhuti: What then, Sariputra, is this dharma which turns away from full enlightenment, when we consider it as it stands in this nature o f dharmas, which i s just emptiness, after the manner of taking no stand on any dharma? Or what dharma, is that Suchness? I s it perhaps Suchness which is turned away? Sariputra: No, Subhuti. Subhuti: Since thus, in ultimate truth and a things stand, no dharma s can be apprehended as real, what is that dharma which i s turned away from full enlightenment? Sariputra: When one adopts the method of considering dharmas in their ultimate reality, which Subhuti the Elder uses in this exposition, then indeed there i s no dharma which turns away from full enlightenment. But then, Venerable Subhuti, there i s no longer any ground for the distinction of those who have set their hearts on enlightenment into three kinds of persons, as described by the Tathagata, who differ with respect to the vehicle which they have chosen. According to the exposition o f the Venerable Subhuti there should be only one vehicle [for those whose hearts are set on enlightenment], i.e. the Buddha-vehicle, the Bodhisattva-vehicle, the great vehicle. Purna: First of all the Venerable Sariputra must ask the Venerable Subhuti the Elder whether he admits even one single kind o f being whose heart is set on enlightenment, and who uses either the vehicle of the Disciples, or that of the Pratyekabuddhas, or the great vehicle. Sariputra: Subhuti, do you admit even one single kind of being whose heart i s set on enlightenment, and who uses either the vehicle of the Disciples, or that of the Bodhisattvas, or the great vehicle? [ 3 2 0 ] Subhuti: Sariputra, do you see in the Suchness of Suchness even one single being whose heart i s set on enlightenment [i.e. as a real entity], be he one who uses the vehicle of the Disciples, or that of the Pratyekabuddhas, or the great vehicle? Sariputra: Not so, Subhuti. Suchness, first o f all, i s not apprehended a of three kinds, how much less the being whose heart i s set on enlights enment. Subhuti: I s then Suchness apprehended as of one kind even? Sariputra: Not so, Subhuti. Subhuti: Do you then perhaps see in Suchness even one single dharma which would constitute a being whose heart i s set on enlightenment? Sariputra: Not so, Subhuti.

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Subhuti: Since thus, in ultimate truth and as things stand, such a dharma which could constitute a being whose heart i s set on enlightenment cannot be apprehended, where do you get the idea that "this one belongs to the vehicle o f the Disciples, that one to the vehicle o f the Pratyekabuddhas, that one t o the great vehicle"? If a Bodhisattva who hears this absence of difference, distinction or differentiation between the three kinds of persons who have set their hearts on enlightenment, in so far as they are encompassed by the same Suchness, does not become cowed or stolid in mind, does not turn back, then one should know that he will go forth to enlightenment. [321] The Lord: Well said, Subhuti. Through the might and sustaining power of the Tathagata have you been inspired to say this. Sariputra: To which enlightenment, 0 Lord, will that Bodhisattva go forth? The Lord: To the full and supreme enlightenment.
5. REQUISITES OF G O I N G FORTH TO E N L I G H T E N M E N T

Subhuti: How should a Bodhisattva behave, how should he train, if he wants to go forth to the full and supreme enlightenment? The Lord: The Bodhisattva should adopt the same attitude towards all beings, his mind should be even towards all beings, he should not handle others with an uneven mind, but with a mind which i s friendly, well disposed, helpful, free from aversion, avoiding harm and hurt, he should handle others as if they were his mother, father, son or daughter. [322] As a saviour o f all beings should a Bodhisattva behave towards all beings, should he train himself, if he wants to know the full and supreme enlightenment. He should, himself, stand in the abstention from all evil, he should give gifts, guard his morality, perfect himself in patience, exert vigour, enter into the trances, achieve mastery over wisdom, survey conditioned coproduction, both in direct and in reverse order; and also others he should instigate to do the same, incite and encourage them. In the same way he should stand in everything from the meditation on the truths to the stage when he reaches the certainty that it is a a Bodhisattva that he s will be saved, and when he matures beings, and also others he should instigate to do the same, incite and encourage them. When he longs eagerly for all that and trains himself in it, then everything will be uncovered to him, from form to the established order o f dharma.