The Perfection of Wisdom Literature: Candragarbha and the Perfection of Wisdom (Candragarbhap­rajnaparamita)

Introduction:

The prajnaparamita, or Perfection of Wisdom, literature is central to the Indo-Tibetan Buddhist tradition. It lays the foundations for the profound view of emptiness that guides the Mahayana’s soteriological views. In this text the Buddha dialogues with a bodhisattva known as Candragarbha, who has a couple of critically important questions to ask about the perfection of wisdom. The Buddha answers him in both prose and verse, and lays out the totality of the foundations that underlie the Mahayana view of emptiness. All of this is packed into less than a page of writing, and so it is extremely concise and to the point. This is the beauty and power of the short prajnaparamita literature, which are excellent tools for contemplative reading and meditating on the word.

Note: This text assumes that the reader is already well acquainted with key ideas of Buddhist doctrine, and so can be confusing for novices, even with commentary. As such, if you are new to reading Buddhist primary literature, I'd highly recommend reading my introduction to the Buddhist path before diving into the primary literature. This is called "Entering Upon the Path" and can be accessed here. Thank you!

The Sutra Text:

The bodhisattva Candragarbha asked the Buddha, “How, O Blessed One, should bodhisattvas understand the perfection of wisdom?”

The Buddha replied, “Candragarbha, that all phenomena are devoid of entities is the perfection of wisdom. As an analogy, although the disk of the moon is without conceptualization, it encircles the continents and dispels darkness. Similarly, although great bodhisattvas who practice the perfection of wisdom are without conceptualization, they encircle those with distorted views with compassion and naturally dispel defilements through non-conceptualization.”

Candragarbha responded by asking, “O Blessed One, how many forms of the perfection of wisdom are there?”

The Buddha replied, “There are two forms of the perfection of wisdom: contaminated and uncontaminated. Contaminated perfection of wisdom refers to the process of abandoning the conceptualization of grasped objects and grasping subjects. Uncontaminated perfection of wisdom refers to the attainment of the non-conceptual insight of supreme emptiness. This is the true perfection of wisdom because it does not abide in any extreme of either the near or far shore.

The Buddha continued, “As for wisdom, since everything from physical form up to the state of enlightenment itself is without inherent existence, the perfection of wisdom should be known to be without inherent existence. Phenomena such as form and so on should be unapprehended, neither bound nor freed. Since all phenomena are equal, the perfection of wisdom is equal. Since all phenomena are without cessation, the perfection of wisdom is without cessation. Since all phenomena are without concepts, the perfection of wisdom is without concepts. Since all phenomena are without arising, the perfection of wisdom is without arising. Since all phenomena are without annihilation, the perfection of wisdom is without annihilation. Since all phenomena are without coming, the perfection of wisdom is without coming. Since all phenomena are without going, the perfection of wisdom is without going. Since all phenomena are without permanence, the perfection of wisdom is without permanence. Since all phenomena are without difference, the perfection of wisdom is without difference. Since all phenomena are one, the perfection of wisdom is one. Since all phenomena have the essential nature of nonentities, the perfection of wisdom has the essential nature of nonentities. In short, since it transcends concepts, existence, and nature, it is the perfection of wisdom. Therefore, there is the mantra of the perfection of wisdom:

“All phenomena arise from causes—

That is the observable truth.

They are without an intrinsic nature and lack all thought construction—

That is the domain of ultimate truth.”

(Original translation obtainable from: https://84000.co/translation/toh27)

Practical Commentary on the Sutra Text:

"The bodhisattva Candragarbha asked the Buddha, 'How, O Blessed One, should bodhisattvas understand the perfection of wisdom?'"

The perfection of wisdom is one of the six “transcendental perfections” – the six guiding principles of the ideal Mahayana practitioner beyond the fundamental pillars of the four noble truths. In essence, and as we shall see, the perfection of wisdom is simply the profound view of universal emptiness, which is the understanding that all things, including ourselves, are devoid of any traces of inherent self-existence. Instead, all things are understood as being existentially interdependent, relying upon causes, conditions, and circumstances that extend far beyond themselves.

"The Buddha replied, 'Candragarbha, that all phenomena are devoid of entities is the perfection of wisdom.'"

This is the fundamental essence of the perfection of wisdom, of the profound view of emptiness. “Devoid of entities” is meant to convey that the phenomena of lived experience are not internally supported by an independent existential core that can be identified as a fixed and immutable “entity.” Phenomena are processual and conditionally dependent, they are not self-contained “entities” that exist on their own, in and of themselves. This understanding of the fundamental emptiness of all things is the perfection of wisdom.

"As an analogy, although the disk of the moon is without conceptualization, it encircles the continents and dispels darkness. Similarly, although great bodhisattvas who practice the perfection of wisdom are without conceptualization, they encircle those with distorted views with compassion and naturally dispel defilements through non-conceptualization.”

This beautiful analogy shows that the profound view of emptiness is not meant to lure us into nihilism or apathy. Just because things are not inherently self-existent doesn’t mean that they do not exist at all. They simply exist in a non-inherent, conditionally dependent manner instead. The moon is described as being “without conceptualization,” which means it is ultimately free from the false concepts of non-emptiness/reification that we try to impute to it. Despite our confusions, in actuality, the moon still simply exists in its natural state of dynamic emptiness. But, importantly, this non-inherent, existentially conditional, and empty existence does not prevent the moon from scattering the darkness with its brilliance. In fact, quite the opposite is true, as the dynamism of the moon’s interdependent, processual nature is what allows it to interact with and influence other phenomena to begin with. Similarly, the bodhisattvas are free from the negative distortions of conceptual reification, and are thus able to transcend spiritual confusion and serve others without a twisted, egocentric view of the world. When we can overcome the disturbances and perturbations wrought by the misguided view of essentialized reification, we are only then truly free to serve others from a place of pure unalloyed altruism. The profound view of emptiness is the antidote to spiritual confusion and its concomitant self-grasping. When we don't conceptualize the self or the phenomenal world as being essentialized and absolute, we are free to loosen our clinging-attachments to things, and to slowly transform our self-centeredness into other-centeredness.

All of this takes quite a bit of additional explaining for someone who is brand new to Buddhist thought, and would expand this commentary beyond the point of usefulness; therefore, for a deeper dive into this topic, please refer to my post outlining the fundamentals of “Entering Upon the Buddhist path” HERE.

"Candragarbha responded by asking, 'O Blessed One, how many forms of the perfection of wisdom are there?'"

"The Buddha replied, 'There are two forms of the perfection of wisdom: contaminated and uncontaminated.'"

Here, the Buddha lays out the idea that there is a preliminary form of the perfection of wisdom, wherein one has imperfectly assimilated and actualized the fullness of the profound view of emptiness, but they are nevertheless on the right track overall. And then, of course, there is the pure perfection of wisdom that has indeed been thoroughly perfected through complete assimilation of the profound view of emptiness.

"Contaminated perfection of wisdom refers to the process of abandoning the conceptualization of grasped objects and grasping subjects."

The contaminated perfection of wisdom understands that the subjective process and experience of grasping at the phenomenal world is central to the spiritual confusion that lies at the roots of samsara, but it hasn’t yet removed the instinctive tendency toward reification, and therefore still views objects (i.e. the world) and subjects (i.e. consciousness itself) as being concrete, self-existent entities with self-generated identities.

"Uncontaminated perfection of wisdom refers to the attainment of the non-conceptual insight of supreme emptiness."

On the other hand, the true perfection of wisdom is the total abandonment of reification – of false concepts regarding inherent self-existence and absolute existential fixity. As such, the perfection of wisdom is, yet again, constituted by the profound view of emptiness – the understanding that emptiness applies to all phenomena in all places at all times, including oneself and the objects of the world, the “grasper” and the “grasped.”

"This is the true perfection of wisdom because it does not abide in any extreme of either the near or far shore."

The analogy of the shores is a common Buddhist motif. The “near shore” refers to where we currently are in our lives – samsara, the state of unenlightened existence we find ourselves in. The “far shore” is nirvana, the state of being that we hope to one day reach by crossing over the raging ocean of worldly life and spiritual turmoil. What this sentence is saying is that the perfection of wisdom is only genuinely and truly the perfection of wisdom if it also refrains from falsely reifying/concretizing the notions of samsara and nirvana themselves. Being such central ideas in Buddhism, they are sometimes granted undue existential status, or are treated with far more power and concreteness than they actually warrant. In reality, these two states of being are conditionally dependent and rely upon causes and conditions just like everything else, they do not exist inherently in and of themselves. Samsara is maintained only so long as the conditions of spiritual confusion are in place, and the state of nirvana only arises when the piercing light of wisdom is completely and thoroughly actualized. As such, they are not intrinsic existents in the world, they are existentially contingent and empty.

"The Buddha continued, “As for wisdom, since everything from physical form up to the state of enlightenment itself is without inherent existence, the perfection of wisdom should be known to be without inherent existence."

Following the theme of emptying everything of false concepts: the perfection of wisdom itself is empty, as it is also conditionally dependent and relies upon causes and conditions beyond itself in order to come to fruition. Similarly to samsara and nirvana, the perfection of wisdom is sometimes mishandled by students who grant it undue existential status of concreteness or permanency based on how important and impactful it feels to them. The Buddha is reminding us, however, to maintain the profound view of emptiness and to always apply it to everything at all times and places. Everything lacks inherent self-existence. Nothing is exempt. This is the perfection of wisdom.

"Phenomena such as form and so on should be unapprehended, neither bound nor freed."

All phenomena should be “unapprehended,” as in, they shouldn’t be falsely interpreted as being intrinsically self-existent entities in the world. But they also shouldn’t be viewed as being completely non-existent either; they simply exist in a different way than confused reificationists think they do. And so phenomena shouldn’t be viewed as being bound to a permanent, essentialized mode of self-existence, but they also shouldn’t be thought of as being entirely free from existence altogether. They don’t exist inherently, but they do exist interdependently.

"Since all phenomena are equal, the perfection of wisdom is equal."

All things are equal (or “are one”) in their fundamental emptiness, their fundamental lack of an essential, permanent existential core. Ergo the perfection of wisdom is to be equally applied to all things.

"Since all phenomena are without cessation, the perfection of wisdom is without cessation."

Since no thing truly exists as an independent self-existent entity unto itself, no fixed identity ever truly goes out of existence when things change, because no truly fixed self-existent identity had ever come into existence in the first place. And, again, this applies to the perfection of wisdom itself.

"Since all phenomena are without concepts, the perfection of wisdom is without concepts."

As above, “concepts” here is meant to imply “falsely imputed concepts of reified self-existence and other confusions of the unenlightened mind” All things are devoid of inherent self-existence, all things are fundamentally empty of the false ideas we try to conjure up around and within them, including the perfection of wisdom itself.

"Since all phenomena are without arising, the perfection of wisdom is without arising."

This line is similar to the above line about “cessation.” Since no thing truly exists as an independent self-existent entity unto itself, no fixed identity ever truly comes into existence (i.e. arises independently) when things change. There is simply the ongoing flux of transformation, but without any permanent foundations floating around anywhere.

"Since all phenomena are without annihilation, the perfection of wisdom is without annihilation."

See the above comment for “without cessation.” But furthermore, things are not destroyed, they are transformed. There are no existentially fixed cores, and so the universe is constituted by a grand flux and flow of all things. No fixed identities are being annihilated in this process, because they never existed in the first place.

"Since all phenomena are without coming, the perfection of wisdom is without coming."

See the above comments on “arising” and “annihilation.” No truly “new” identities and existential cores are coming into existence anywhere – the empty processes of the world are simply flowing into new transient manifestations that ebb and flow dynamically. All things are empty, nothing is inherently self-existent or existentially fixed from within itself.

"Since all phenomena are without going, the perfection of wisdom is without going."

See the above comments on “without coming,” “annihilation,” “arising,” and “cessation.”

"Since all phenomena are without permanence, the perfection of wisdom is without permanence."

All things that are conditionally dependent are impermanent. Thus, even the perfection of wisdom is impermanent. When we die, the process of our perfection of wisdom will transform into something else in the grand flow of cause and effect.

"Since all phenomena are without difference, the perfection of wisdom is without difference."

See the above comment on “are equal.”

"Since all phenomena are one, the perfection of wisdom is one."

See the above comment on “are equal.”

"Since all phenomena have the essential nature of nonentities, the perfection of wisdom has the essential nature of nonentities."

Being “nonentities” means that the phenomena of lived experience are not internally supported by an independent existential core that can be identified as a fixed and immutable “entity.” Phenomena are processual and conditionally dependent, they are not self-contained “entities” that exist on their own, in and of themselves. Therefore, phenomena are processes in constant interconnectivity with the world around them, they are not static entities.

"In short, since it transcends concepts, inherent existence, and a fixed nature, it is the perfection of wisdom."

The perfection of wisdom is the profound view of emptiness that transcends the false, confused, and distorted ideas of reification and self-sufficient, independent existence. The phenomena of the world don’t actually possess the false existential characteristics that we conceptually imagine that they possess. They do not exist inherently through their own inner-essence. And they do not possess a fixed nature that exists completely autonomously from the surrounding world. All things are empty of these false ideas.

"Therefore, there is the mantra of the perfection of wisdom:

All phenomena arise from causes—

That is the observable truth.

They are without an intrinsic nature and lack all thought construction—

That is the domain of ultimate truth.”

Here we end with the two-truths paradigm made famous by Arya Nagarjuna. In the realm of human awareness, with all of its biophysical and cognitive flaws, the manifest, observable, worldly truth is that existence is full of phenomena that arise from causes and conditions in ways that seem to be viscerally absolute and existentially fixed into the very cores of things. However, when the introspective view of wisdom is brought to bear upon the contents of lived experience, we can experience for ourselves that, actually, ultimately, all things are interdependent and therefore non-intrinsic. They are empty and not at all as concrete, powerful, and existentially fixed as they seem to the conventionally oriented mind. These are all fabrications of the mind – thought constructions – that we attempt to ascribe to the phenomena of the world out of confusion. But the phenomena of the world do not actually possess these conceptual projections no matter how hard we imagine that they do. This is the ultimate truth of emptiness itself, this is the perfection of wisdom, the universal understanding that emptiness describes all things at all times in all places.