Chapter 29

The Transcendent Perfection of Wisdom in Ten Thousand Lines

Chapter 29: The Gift of the Sacred Doctrine

29.1 Then Senior Subhūti asked the Blessed One, “Venerable Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine?” The Blessed One replied, “Subhūti, there are two ways in which great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine. Subhūti, these comprise the mundane and supramundane gifts of the sacred doctrine. If you ask what constitutes the mundane gift of the sacred doctrine, that which describes, explains, demonstrates, and analyzes mundane phenomena—describing, explaining, demonstrating, and analyzing the [earlier] chapters on repulsive phenomena, along with the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and the five extrasensory powers—is designated as the ‘mundane gift of the sacred doctrine.’ If you ask why this is mundane, it is called ‘mundane’ because it does not transcend the world.

29.2   “Having dispensed that mundane gift, for many reasons they then dissuade and turn sentient beings away from those meditative concentrations, immeasurable aspirations, formless absorptions, and extrasensory powers. Then, after dissuading and turning them away, they also establish them through skill in means in the sublime attributes, that is to say, they establish sentient beings in the four applications of mindfulness, and similarly in [the other causal attributes], up to and including the noble eightfold path, and the three gateways to liberation. Similarly, they establish them in the fruit of entering the stream, and in [the other fruits], up to and including individual enlightenment. This is called the ‘supramundane gift of the sacred doctrine.’ If you ask why it is supramundane, it is because it transcends the world and is exalted over the world systems.

29.3   “If, with regard to the sublime attributes, you ask what is the fruit of the sublime attributes, the term ‘sublime attributes’ denotes the thirty-seven aspects of enlightenment, the three gateways to liberation, the ten powers of the tathāgatas, and the eighteen distinct qualities of the buddhas. The fruits of those sublime attributes comprise the fruit of entering the stream, and in the same vein, [all other fruits], up to and including unsurpassed, genuinely perfect enlightenment.

29.4   “At the very least, Subhūti, the sublime attributes of great bodhisattva beings include the knowledge of the fruit of entering the stream, knowledge of [the other fruits], up to and including knowledge of the fruit of individual enlightenment, and similarly, knowledge of [the causal attributes], up to and including the thirty-seven aspects of enlightenment, and similarly, knowledge of the ten powers of the tathāgatas, and knowledge of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, they include knowledge of contaminated and uncontaminated phenomena, of mundane and supramundane phenomena, and of conditioned and unconditioned phenomena. These are called the sublime attributes of great bodhisattva beings. Then, if you ask what constitute the fruits of the sublime attributes of great bodhisattva beings, these include the renunciation of all afflicted mental states, and of all propensities and impulses toward involuntary reincarnation.”

29.5 Then Senior Subhūti asked the Blessed One, “Venerable Lord! Will great bodhisattva beings also attain omniscience?” The Blessed One replied, “Subhūti, it is so! It is just as you have said. Subhūti, great bodhisattva beings will also attain omniscience.”

29.6   “Venerable Lord! If great bodhisattva beings will also attain omniscience, what then is the distinction between great bodhisattva beings and the tathāgatas, arhats, genuinely perfect buddhas? How are these to be differentiated?” The Blessed One replied, “Subhūti, great bodhisattva beings will attain omniscience, and, starting from the moment they attain omniscience, they will be called tathāgatas. Subhūti, the tathāgatas have absolutely reached the culmination of all things, and the bodhisattvas follow in their wake. The tathāgatas have attained non-stupidity with respect to all things, and the bodhisattvas will subsequently attain that [state]. This, Subhūti, is the distinction between the tathāgatas, arhats, genuinely perfect buddhas and great bodhisattva beings. This is how they are to be differentiated. Subhūti, the mundane gift of the sacred doctrine, with which great bodhisattva beings are endowed, is designated as the ‘support for the supramundane doctrine.’ So it is, Subhūti, that great bodhisattva beings who practice the transcendent perfection of wisdom, through their skill in means, introduce sentient beings to the mundane gift of the sacred doctrine, and then introduce and establish them in the supramundane gift of the sacred doctrine, which is the abode of the sublime ones. Similarly they establish them in [all the causal and fruitional attributes], up to and including omniscience.

29.7   “Moreover, Subhūti, if you ask what constitutes the supramundane doctrines of great bodhisattva beings that are not shared in common with ordinary people, they comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven aspects of enlightenment, the noble eightfold path, the three gateways to liberation, the four immeasurable aspirations, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative equipoise, 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, as well as all the virtuous attributes, the thirty-two major marks and eighty minor marks of a superior man, all the gateways of mnemonic incantation, and all the gateways of meditative stability. These constitute the supramundane doctrines of great bodhisattva beings, and the describing, explaining, demonstrating, and analyzing of these supramundane attributes is called the ‘supramundane gift of the sacred doctrine.’

29.8   “In this regard, if you ask what constitute the four applications of mindfulness, great bodhisattva beings who are diligent, alert, and mindful, having eliminated covetousness and sadness with regard to the inner physical body, continue to observe the physical body. This same refrain should be extensively applied also to the outer physical body, and similarly to inner and outer feelings, as well as to mind and phenomena. These [four which concern body, feelings, mind, and phenomena] are called the four applications of mindfulness.

29.9   “If you ask what constitute the four correct exertions: (1) Great bodhisattva beings resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed. (2) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced. (3) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed. (4) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, might not degenerate, and might flourish, further increase, and reach complete perfection. These are called the four correct exertions.

29.10   “If you ask what constitute the four supports for miraculous abilities, Subhūti, (1) great bodhisattva beings imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the support for miraculous ability combining the meditative stability of resolution with the formative force of exertion. (2-4) Similarly, imbued with renunciation, dwelling in solitude, maintaining detachment and remaining in a state of cessation, they should cultivate the supports for miraculous ability combining the meditative stability of perseverance, the meditative stability of mind, and the meditative stability of scrutiny with the formative force of exertion. These [four—resolution, perseverance, mind, and scrutiny—] are called the four supports for miraculous ability.

29.11   “If you ask what constitute the five faculties, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These are called the five faculties.

29.12   “If you ask what constitute the five powers, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These are called the five powers.

29.13   “If you ask what constitute the seven branches of enlightenment, they comprise (1) the branch of enlightenment that entails correct recollection, and the branches of enlightenment that entail correct (2) doctrinal analysis, (3) perseverance, (4) delight, (5) mental and physical refinement, (6) meditative stability, and (7) equanimity. These are called the seven branches of enlightenment.

29.14   “If you ask what constitutes the noble eightfold path, it comprises (1) correct view, (2) correct ideation, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These constitute the noble eightfold path.

29.15   “If you ask what constitute the three gateways to liberation, they comprise (1) emptiness as a gateway to liberation, (2) signlessness as a gateway to liberation, and (3) aspirationlessness as a gateway to liberation. These are called the three gateways to liberation. Among them, if you ask what constitutes emptiness as a gateway to liberation, one-pointedness of mind based on the aspects of emptiness is called emptiness as a gateway to liberation. If you ask what constitutes signlessness as a gateway to liberation, one-pointedness of mind based on the aspects of signlessness is called signlessness as a gateway to liberation. If you ask what constitutes aspirationlessness as a gateway to liberation, one-pointedness of mind based on the aspects of impermanence and the aspects of suffering is called aspirationlessness as a gateway to liberation.

29.16   “If you ask what constitute the eight aspects of liberation, they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings physically actualize, achieve, and maintain release from their inclination toward pleasant states. (4) [The fourth aspect of liberation ensues when] the perceptions of physical forms have been transcended in all respects, when the perceptions of obstructed phenomena have subsided, and when the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (5-7) [The fifth, sixth, and seventh aspects of liberation ensue when] one achieves and abides [in the other sense fields], up to and including the sense field of neither perception nor non-perception. (8) [The eighth aspect of liberation ensues when] the sense field of neither perception nor non-perception has been completely transcended in all respects, and one physically actualizes, achieves, and abides in the cessation of all perceptions and feelings. These are called the eight aspects of liberation.

29.17   “If you ask what constitute the nine serial steps of meditative equipoise, they are as follows: (1) [The first ensues] when one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. (2-4) Similarly, [the second, third, and fourth ensue] when one achieves and maintains the second, third, and fourth meditative concentrations. (5-9) Similarly, [the remaining steps ensue] when one achieves and abides in [the formless absorptions], from the sense field of infinite space to the cessation of all perceptions and feelings. These are called the nine serial steps of meditative equipoise.

29.18   “If you ask what constitute the ten powers of the tathāgatas, Subhūti, they are as follows: (1-2) The tathāgatas, arhats, genuinely perfect buddhas definitively know that things which are possible are indeed possible, and that things which are impossible are indeed impossible. (3) Moreover, the tathāgatas definitively know through contingencies and causes the maturation of the past, future, and present actions [of sentient beings], and of those who undertake such actions. (4) In addition, the tathāgatas definitively know multiple world systems and diverse sensory elements. (5) Moreover, the tathāgatas definitively know whether the acumen of other sentient beings, and other individuals, is supreme or not. (6) Also, the tathāgatas definitively know the worlds endowed with a diversity of inclinations and a multiplicity of inclinations. (7) Moreover, the tathāgatas definitively know the paths that lead everywhere. (8) Moreover, the tathāgatas definitively know all the afflicted and purified mental states, and their emergence, associated with the meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions. (9) Moreover, with pure divine clairvoyance, surpassing the sight of human beings, the tathāgatas definitively perceive and definitively know [all the circumstances of] sentient beings, from their death and rebirth to how they proceed to blissful realms, how they proceed to inferior realms, and how they proceed in accordance with their past actions. In addition, the tathāgatas recollect many former abodes. That is to say, having recollected a single past life, they can recollect many former abodes, along with their circumstances and their locales. (10) Moreover, the tathāgatas definitively know that through their extrasensory powers they have actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so they may say, ‘My rebirths have come to an end. I have practiced chastity. I have fulfilled my duties. I will not experience other rebirths apart from this one.’ These are called the ten powers of the tathāgatas.

29.19   “If you ask what constitute the four assurances [claimed by the buddhas, they are as follows]: “(1) When I claim to have attained genuinely perfect buddhahood, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that I have not attained manifestly perfect buddhahood with respect to these [particular] phenomena here, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned [in the world] in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

29.20   “(2) When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that these [particular] contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before. “(3) When I claim to have explained those things which cause obstacles [on the spiritual path], if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say in this respect that even though one might depend on those things, there will be no obstacles, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before.

29.21   “(4) When I claim to have explained the path through which suffering will genuinely cease, having ascertained that śrāvakas will find it conducive to the attainment of sublime emancipation, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else in the world should say in this respect that this path will not be conducive to emancipation, that there will be no definitive realization, and that the sufferings of those who enact it will not cease, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before. These are called the four assurances.

29.22   “If you ask what constitute the four unhindered discernments, they comprise (1) unhindered discernment of meaning, (2) unhindered discernment of the doctrine, (3) unhindered discernment of etymological definitions, and (4) unhindered discernment of inspiration. These are called the four unhindered discernments. “If you ask what constitutes great loving kindness, it is an action in which the tathāgatas engage on behalf of all sentient beings, treating enemies and friends identically. That is called great loving kindness.

29.23   “If you ask what constitutes great compassion, it is unstinting loving kindness even toward sentient beings, when there are actually no sentient beings. That is called great compassion. “If you ask what constitute the eighteen distinct qualities of the buddhas, they are as follows: (1) The tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without unabsorbed minds; (5) they are without differentiating perceptions; (6) they are without indifference that does not make distinctions; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor in their perception of liberating pristine cognition; (13) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the past; (14) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the future; (15) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the present; (16) all the activities of their bodies are preceded by pristine cognition and followed by pristine cognition; (17) all the activities of their speech are preceded by pristine cognition and followed by pristine cognition; and (18) all the activities of their minds are preceded by pristine cognition and followed by pristine cognition. These are called the eighteen distinct qualities of the buddhas.

29.24   “If you ask what are the ‘thirty-two major marks of a superior man that the tathāgatas possess,’ they are as follows: (1) The Blessed One has feet that are well positioned. In this regard, ‘excellent positioning of the feet’ means that the soles of his two feet entirely touch the ground. Just as when the long, evenly balanced legs of a jar are placed on level ground, the whole of the base entirely touches the ground, in the same way, the Blessed One is endowed with feet that are well positioned.

29.25   (2) The Blessed One has feet that are marked with the motif of the wheel. In this regard, the expression ‘marked with the motif of the wheel’ denotes the motif of a wheel with a thousand spokes, a hub, and a circumference, which appears on the soles of his two feet, entirely golden in color. (3) The Blessed One has palms and soles that are tender and soft. In this regard, ‘the tenderness and softness of his palms and soles’ means that they resemble the smooth surface of a kapok sheet or a cotton sheet, unlike those of other human beings.

29.26   (4) The Blessed One has long toes and fingers. In this regard, ‘long toes and fingers’ means that the fingers of his hands and the toes of his feet are exceedingly long, unlike those of other human beings. (5) The Blessed One is endowed with hands and feet that are webbed. In fact, his hands and feet are prominently webbed, unlike those of other human beings.

29.27   (6) The Blessed One is endowed with broad heels. In this regard, ‘broad heels’ means that the bases of his two heels are broad, unlike those of other human beings. (7) The Blessed One is endowed with inconspicuous ankle bones. In this regard, ‘inconspicuous ankle bones’ means that he is well endowed with broad heels and that, his heels being broad, he is also endowed with inconspicuous ankle bones, unlike those of other human beings.

29.28   (8) The Blessed One is endowed with calves resembling those of an antelope. In this regard, ‘calves like those of an antelope’ means that his calves are slender and tapered, just like those of Śarabha Aiṇeya, the king of ungulates. (9) The Blessed One is endowed with arms that reach down to his knees when standing, without bending down. In this regard, the expression ‘arms that reach down to his knees when standing, without bending down’ means that when the Blessed One is standing upright, the palms of both hands can touch and probe around his kneecaps, without him having to bend down.

29.29   (10) The Blessed One is endowed with a contracted male organ. In this regard, the ‘contractedness of his male organ’ means that he resembles a thoroughbred elephant or a thoroughbred steed of noble breed. (11) The Blessed One is endowed with hairs that grow finely and distinctly, curling to the right. In this regard, the expression ‘hairs that grow finely and distinctly, curling to the right’ means that from each of the pores of his skin a single hair finely grows, bluish black in color, curling softly into rings, lustrous and curling to the right.

29.30   (12) The Blessed One is endowed with body hairs that point upwards. In this regard, the ‘pointing upwards of his body hairs’ means that hairs that grow from his head and the hairs of his body point upwards and finely grow, bluish black in color, all curling softly into rings, lustrous and curling to the right. (13) The Blessed One is endowed with delicate, soft, and lustrous skin. In this regard, the expression ‘delicate, soft, and lustrous skin’ means that neither water nor dust adhere to his body, or settle upon it.

29.31   (14) The Blessed One is endowed with a golden complexion. This means that his physical form is elegant, fine, and beautiful to behold, just like an offering post fashioned of finest gold that is adorned with various gemstones, for which reason it is said to resemble the color of gold. (15) The Blessed One is endowed with seven prominent parts. In this regard, the expression ‘seven prominent parts’ means that the two prominent [backs of] his legs are elegant, fine, and beautiful to behold, their flesh and blood fully distended. Similarly, the two prominent [backs of] his arms are elegant, fine, and beautiful to behold, their flesh and blood fully distended, and there are also two prominent parts at the two shoulders and one prominent part at the nape of the neck, which are elegant, fine, and beautiful to behold, their flesh and blood fully distended.

29.32   (16) The Blessed One is endowed with amply curved shoulders. (17) The Blessed One is endowed with collarbones that are well covered. (18) The Blessed One is born with an extremely upright posture. (19) The Blessed One is endowed with a girth like the banyan tree. In that regard, the expression ’endowed with a girth like the banyan tree’ means that the width of his body is proportionate to its length, and its length is proportionate to its width. That is designated a ‘girth like the banyan tree.’

29.33   (20) The Blessed One is endowed with lion-like cheeks. (21) The Blessed One is endowed with forty teeth. (22) The Blessed One is endowed with close-fitting teeth. (23) The Blessed One is endowed with teeth whose tips are long, sharp, and white.

29.34   (24) The Blessed One is endowed with a superior organ of taste. This means that within his straight throat he has a gullet that is straight and not crooked, enabling him to swallow without hesitation. (25) The Blessed One is endowed with a long and slender tongue. In this regard, the expression ‘long and slender tongue’ means that when the Tathāgata wishes, his tongue can protrude from his mouth, and is capable of touching and probing around his nostrils, eye sockets, and ears, and it can even cover his whole face, as far as the hairline.

29.35   (26) The Blessed One is endowed with the divine voice of Brahmā. (27) The Blessed One is endowed with wide eyes and bovine eyelashes. (28) The Blessed One is endowed with deep blue eyes. (29) The Blessed One is endowed with completely perfect eyeballs.

29.36   (30) The Blessed One is endowed with the splendor of an aureole of light, extending a full arm span. (31) The Blessed One is endowed with a visage that resembles the full moon. (32) The Blessed One is endowed with a hair ringlet that grows between his eyebrows, and which is as soft as cotton wool, [white] as a water lily, the moon, a conch, the filament of a lotus, the milk of a cow, and hoar-frost. (33) The Blessed One is endowed with a protuberance on the crown of his head. These are the thirty-two marks of a superior man.

29.37   “Those who have these major marks of a superior man, which the tathāgatas possess, naturally permeate this world system of the great trichiliocosm with their luminosity. When the tathāgatas speak, their major marks permeate innumerable, countless, immeasurable world systems with luminosity; then, once sentient beings have been favored with the power of the instructions, the tathāgatas consecrate them within their aureoles, extending a full arm span. When the tathāgatas cease to consecrate them in this way, both the moon and the sun will no longer exist in the world. Months, fortnights, seasons, and the annual cycles will no longer manifest in the world. But once sentient beings have been favored with the power of the instructions, the tathāgatas cause this world system of the great trichiliocosm to understand them by means of their natural buddha speech. When they speak, their mighty voice generates understanding, however exalted sentient beings may be [within the trichiliocosm]. All these enlightened attributes and advantages I have achieved when I was formerly a bodhisattva, by practicing the transcendent perfection of wisdom. So it is, Subhūti, that when great bodhisattva beings practice the transcendent perfection of wisdom, they attract sentient beings with their two gifts—the worldly gift and the gift of the sacred doctrine. This, Subhūti, is indeed the wonderful and marvelous doctrine of great bodhisattva beings.

29.38   “Subhūti, when great bodhisattva beings practice the six transcendent perfections, how, you may ask, do they attract sentient beings with their pleasant speech? Subhūti, when great bodhisattva beings practice the six transcendent perfections, in the beginning, they attract sentient beings exclusively through the transcendent perfection of generosity. Subsequently, they do so through the transcendent perfection of ethical discipline. Thereafter, they do so through the transcendent perfection of tolerance. Thereafter, they do so through the transcendent perfection of perseverance. Thereafter, they do so through the transcendent perfection of meditative concentration, and thereafter, they attract sentient beings through the transcendent perfection of wisdom. Subhūti, it is by means of these six transcendent perfections that great bodhisattva beings attract sentient beings through their pleasant speech. If you ask why, it is because these six transcendent perfections subsume all virtuous attributes.

29.39   “Subhūti, if you ask how great bodhisattva beings attract sentient beings through their purposeful activity, when, Subhūti, they practice the six transcendent perfections over a long period of time, great bodhisattva beings always attract sentient beings without doing anything else. That is to say, they attract them through their gifts, through their pleasant speech, through their purposeful activity, and through their harmony.

29.40   “Subhūti, if you ask what constitute the eighty minor marks which the tathāgatas have, they are as follows: (1) The lord buddhas are endowed with copper-colored nails. (2) Their body is firm, like that of Nārāyaṇa. (3) Their kneecaps are elegant. (4) Their body is clean.

29.41   (5) Their body is soft. (6) Their body is supple. (7) Their body is lustrous. (8) Their body is not slouched.

29.42   (9) Their fingers and toes are compact. (10) The lord buddhas have rounded fingers and toes. (11) Their fingers and toes are tapering. (12) Their blood vessels and nerves are inconspicuous.

29.43   (13) Their ankles are inconspicuous. (14) Their body is well formed. (15) Their body is well proportioned. (16) Their senses are completely p

The Transcendent Perfection of Wisdom ​in Ten Thousand Lines

Chapter 29: The Gift of the Sacred Doctrine

The Transcendent Perfection of Wisdom in Ten Thousand Lines