The Transcendent Perfection of Wisdom in Ten Thousand Lines
Early Indications

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound. Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Accordingly, Reverend Lord, this transcendent perfection of wisdom is established by means of unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled.”

Then the Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti, it is so! It is just as you have said. This transcendent perfection of wisdom is established by means of great deeds. This transcendent perfection of wisdom is established by means of deeds that are equal to the unequaled, and so forth. If you ask why, Su­bhūti, it is because the five [other] transcendent perfections are subsumed within this transcendent perfection of wisdom; the emptiness of internal phenomena is subsumed within it; the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are subsumed within it; the four applications of mindfulness are subsumed within it; and in the same vein, [the other causal attributes], up to and including the noble eightfold path, are subsumed within it. The ten powers of the tathāgatas are subsumed within it. Su­bhūti, [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are subsumed within this transcendent perfection of wisdom.

“Su­bhūti, just as a king of the royal class who has been empowered through coronation delegates all the royal functions and royal duties that he exercises concerning the citizens [F.223.b] to his obedient subjects and senior ministers‍—delegating responsibility so that he has few concerns‍—in the same way, Su­bhūti, all the doctrines of the śrāvakas, or all the doctrines of the pratyekabuddhas, or all the doctrines of the bodhisattvas, or all the doctrines of the genuinely perfect buddhas, as many as they are, are subsumed within the transcendent perfection of wisdom, and it is the transcendent perfection of wisdom which implements them. So, for these reasons, Su­bhūti, this transcendent perfection of wisdom is established by means of great deeds. This transcendent perfection of wisdom is established by means of deeds that are equal to the unequaled, and so forth, in order that one might not appropriate or become fixated on physical forms, and likewise, in order that one might not appropriate and become fixated on feelings, perceptions, formative predispositions, and consciousness, and in the same vein as before, in order that one might not appropriate and become fixated on [all attributes and attainments], up to and including omniscience.”

The venerable Su­bhūti then asked the Blessed One, “Reverend Lord! How is this transcendent perfection of wisdom established in order that one might not appropriate and become fixated on physical forms? How is it established in order that one might not appropriate and become fixated on feelings, perceptions, formative predispositions, and consciousness? How is it established in order that one might not appropriate and become fixated on [all attributes and attainments], up to and including omniscience?”

Then the Blessed One [F.224.a] addressed the venerable Su­bhūti as follows: “Su­bhūti! Do you consider those physical forms which the transcendent perfection of wisdom could appropriate or become fixated upon?”

“No, Reverend Lord!”

The Blessed One continued, “Su­bhūti, Do you consider those feelings, those perceptions, those formative predispositions, and those modes of consciousness that the transcendent perfection of wisdom could appropriate or become fixated upon?”

“No, Reverend Lord!”

The Blessed One continued, “Su­bhūti, Do you consider [those attributes and attainments], up to and including omniscience, that the transcendent perfection of wisdom could appropriate or become fixated upon?”

“No, Reverend Lord!”

“That is it! That is it, Su­bhūti! It is just as you have said. I also do not consider those [physical forms]362 that the transcendent perfection of wisdom could appropriate or become fixated upon. Likewise, I also do not consider those feelings, those perceptions, those formative predispositions, and those modes of consciousness that the transcendent perfection of wisdom could appropriate or become fixated upon. I also do not consider those [attributes and attainments], up to and including omniscience, that the transcendent perfection of wisdom could appropriate or become fixated upon. So it is that the bodhisattvas who practice the transcendent perfection of wisdom should not appropriate or become fixated on physical forms; in the same vein, they should not appropriate or become fixated on [any attributes and attainments], up to and including omniscience.” [F.224.b]

Then the gods inhabiting the world system of desire and those inhabiting the world system of form said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound, hard to discern, and hard to realize! It cannot be investigated and it is not within the range of sophistry. It can be known by the wise and by those skilled in examining its subtlety. Reverend Lord! Great bodhisattva beings who have heard this profound transcendent perfection of wisdom and formed aspirations regarding it include those who fulfilled their higher deeds in the presence of former conquerors, those who have planted the roots of virtuous action, and those who have been accepted by spiritual mentors. Reverend Lord! Compared to the cognition and exertion of all those sentient beings in the world systems of the great trichiliocosm, as many as they are, who have become followers through faith, and similarly those who have become followers of the sacred doctrine, who have reached the eighth-lowest stage , who have entered the stream, who are tied to one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas‍—when any who accept this profound transcendent perfection of wisdom for but a single day, wishing for it, appraising it, or investigating it, it is their cognition and exertion that will be greater, not the cognition and exertion of those who have become followers through faith, those who have become pratyekabuddhas, and so forth. If one were to ask why, it is because, in contrast to the cognition and exertion of those who have become followers through faith, and similarly the cognition and exertion of those who have become pratyekabuddhas, great bodhisattva beings have accepted that phenomena are non-arising.”

Then the Blessed One addressed those gods inhabiting the world system of desire [F.225.a] and those gods inhabiting the world system of form as follows: “O gods! It is so! It is so! It is just as you have said. O gods! I say that when any sons of enlightened heritage or daughters of enlightened heritage who have heard this profound transcendent perfection of wisdom; who, having heard it, aspire toward it; who, having aspired toward it, commit it to writing, or have it committed to writing; or who, after similarly holding and teaching it, are attentive in the correct manner to the gnosis of genuinely perfect buddhahood‍—those sons of enlightened heritage or daughters of enlightened heritage will more swiftly attain final nirvāṇa by means of the gnosis of genuinely perfect buddhahood, not those sons or daughters who are followers of the vehicle of the śrāvakas, and who practice according to other sūtras apart from the transcendent perfection of wisdom, for an eon or longer than an eon. If you ask why, O gods, it is because those perfect doctrines associated with the attainment of manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment are extensively revealed in this profound transcendent perfection of wisdom, consequent on the doctrines in which followers through faith, and so on, up to and including those who have attained arhatship and those who have become pratyekabuddhas, should train, and the doctrines in which great bodhisattva beings have trained.”

Then the gods inhabiting the world system of desire and those inhabiting the world system of form said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is the great transcendent perfection. Reverend Lord! This transcendent perfection of wisdom is the unappraisable transcendent perfection, the innumerable transcendent perfection, and the transcendent perfection that is equal to the unequaled. Reverend Lord! Having trained in this transcendent perfection of wisdom, [F.225.b] those who have become followers through faith, those who have reached the eighth-lowest stage, those who have entered the stream, those who are tied to one more rebirth, those who are no longer subject to rebirth, those who have attained arhatship, and those who have become pratyekabuddhas will all attain emancipation in the expanse of nirvāṇa, in which no residue of the psycho-physical aggregates is left behind. Having trained therein, great bodhisattva beings will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, and they will attain final nirvāṇa, in which no residue of the psycho-physical aggregates is left behind. Yet this profound transcendent perfection of wisdom will neither be diminished nor replenished.”

Then the gods extolled the teachings of the Blessed One. Rejoicing, they prostrated with their heads toward the feet of the Blessed One and circumambulated him three times before departing from his presence. Having gone not very far, they departed through their miraculous powers and became invisible, the gods inhabiting the world system of desire proceeding to the world system of desire, and the gods inhabiting the world system of form proceeding to the world system of form.

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! When those individuals who follow the vehicle of the bodhisattvas have heard this transcendent perfection of wisdom, and, immediately after hearing it, form aspirations toward it; and, as before, commit it to writing, retain, hold, and master it; and are always attentive to it in the correct manner, and so forth, from where will they pass away and be reborn into this [human world]?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, those individuals who follow the vehicle of the bodhisattvas immediately having heard this profound transcendent perfection of wisdom, [F.226.a] form aspirations toward it, and, as before, commit it to writing, retain, hold, and master it, and are always attentive to it in the correct manner. They will always follow in pursuit, from whence they came, to hear this profound transcendent perfection of wisdom. Su­bhūti, just as a milch cow follows after her new-born calf, in the same way when those who follow the vehicle of the bodhisattvas, immediately after hearing this profound transcendent perfection of wisdom, form aspirations toward it, and, as before, commit it to writing, retain, hold, and master it, and are always attentive to it in the correct manner‍—those individuals who follow the vehicle of the bodhisattvas will exclusively pass away among humankind and be reborn among humankind. If you ask why, Su­bhūti, it is because those individuals who follow the vehicle of the bodhisattvas in this way after hearing, retaining, holding, mastering, and being attentive to this profound transcendent perfection of wisdom in the correct manner in their former lives‍—and having, in the above manner, committed it to writing, compiled it as a book, and then honored, revered, and respected it with flowers, garlands, unguents, powders, butter lamps, incense, clothing, parasols, victory banners, and ribbons‍—will, through these roots of virtuous action, abandon the eight unfavorable conditions, and be reborn among humankind.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How could individuals endowed with enlightened attributes who follow the vehicle of the bodhisattvas have honored the lord buddhas in other buddhafields, and then [F.226.b] have passed away to be reborn in this [human world], where they hear this profound transcendent perfection of wisdom, and immediately after hearing it, form aspirations toward it, and, having formed aspirations, commit it to writing, have it committed to writing, and similarly, retain, hold, and be attentive to it in the correct manner?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, There are individuals following the vehicle of the bodhisattvas who have honored the lord buddhas in other buddhafields, and then have passed away to be reborn in this [human world], where they hear this profound transcendent perfection of wisdom, and immediately after hearing it, form aspirations toward it, and, having formed aspirations, commit it to writing, have it committed to writing, and similarly, retain, hold, master, and are attentive to it in the correct manner. If you ask why, Su­bhūti, it is because those individual followers of the vehicle of the bodhisattvas have previously heard this profound transcendent perfection of wisdom from the lord buddhas in other buddhafields, and similarly, have retained, held, mastered, and been attentive to it in the correct manner, and so forth. Through these roots of virtuous action, after they passed away, they have been reborn in this [human world].

“Moreover, Su­bhūti, there are individual followers of the vehicle of the bodhisattvas who have heard this profound transcendent perfection of wisdom among the god realms of Tuṣita, [and so forth], and who have been attentive to it in the correct manner, and so forth. You should know that henceforth, by putting an end to the accumulation of non-virtuous actions, and by means of these roots of virtuous action, which are associated with hearing the transcendent perfection of wisdom, and by cultivating the transcendent perfection of wisdom, they have been reborn therein, with fortune equal to that of humankind, and they are also endowed with those same attributes. If you ask why, Su­bhūti, it is because [F.227.a] those individual followers of the vehicle of the bodhisattvas who have been born in the abode of Tuṣita have questioned and counter-questioned the great bodhisattva being Maitreya concerning this profound transcendent perfection of wisdom.

“Su­bhūti, there are individuals followers of the vehicle of the bodhisattvas who, in former lives, heard and received clear instruction in this profound transcendent perfection of wisdom, and who have been reborn in this [human world], without having had an opportunity to pose questions and counter-questions, and who, when they now hear this profound transcendent perfection of wisdom, harbor doubts, hesitation and disillusionment with regard to this same profound transcendent perfection of wisdom.”

“Similarly, there are individual followers of the vehicle of the bodhisattvas who, in former lives, have heard and received clear instruction in this profundity of the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and who have been reborn in this [human world], without having had an opportunity to pose questions and counter-questions, and who, when they now hear this profound transcendent perfection of wisdom, harbor doubts, hesitation and disillusionment with regard to it.”

“Moreover, Su­bhūti, there are individual followers of the vehicle of the bodhisattvas who, in former lives, have heard and received clear instruction on the emptiness of internal phenomena, and similarly on the emptiness of external phenomena, and [on all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, and who have been reborn in this [human world], without having had an opportunity to pose questions and counter-questions, and who, when they now hear this profound transcendent perfection of wisdom, harbor doubts, hesitation and disillusionment with regard to it.”

“Moreover, Su­bhūti, there are individual followers of the vehicle of the bodhisattvas who, in former lives, have heard and received clear instruction on the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, [F.227.b] the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, and so forth, and who have been reborn in this [human world], without having had an opportunity to pose questions and counter-questions, and who, when they now hear this profound transcendent perfection of wisdom, harbor doubts, dullness, hesitation, and disillusionment with regard to this same profound transcendent perfection of wisdom. [B21]

“Moreover, Su­bhūti, there are individual followers of the vehicle of the bodhisattvas who, in former lives, have heard this profound transcendent perfection of wisdom, and even experientially cultivated it and meditated upon it for a single day, or for two days, or for three, four, or five days, but who were not captivated by this profound transcendent perfection of wisdom, and indeed subsequently succumbed to hesitation. If you ask why, Su­bhūti, it is because those individuals who lack an earnest focus, without cultivating those sacred doctrines and without earnestly applying them, will turn out like that.

“Su­bhūti, those individual followers of the vehicle of the bodhisattvas who have embarked on this vehicle, but who, not long after, were not accepted by a spiritual mentor and did not revere many buddhas, do not commit this profound transcendent perfection of wisdom to writing; nor do they retain, hold, and master it; nor do they read it aloud, recite it, confer its transmission, or be attentive to it in the correct manner. [F.228.a] You should know that they have not even trained in this transcendent perfection of wisdom, nor have they trained in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. Similarly, they have not trained in the emptiness of internal phenomena, and they have not trained in [the other aspects of emptiness]‍—the emptiness of external phenomena, the emptiness of external and internal phenomena, and so forth, up to and including the emptiness of the essential nature of non-entities. Similarly, they have not trained in the applications of mindfulness, and they have not trained in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble [eightfold] path, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, and so forth.

“Su­bhūti, if those followers of the vehicle of the bodhisattvas do not commit this profound transcendent perfection of wisdom to writing, or do not have it committed to writing, if they do not retain, hold, and master it; and if they do not read it aloud, recite it, confer its transmission, and are not attentive to it in the correct manner, but instead benefit no sentient beings through this profound transcendent perfection of wisdom and fail to encourage sentient beings to acquire [the attributes and attainments], up to and including omniscience, then you should know that they will be restricted to two levels‍—the level of the śrāvakas and the level of the pratyekabuddhas. If you ask why, it is because those who did not commit this profound transcendent perfection of wisdom to writing; who did not have it committed to writing; who neither retained, held, nor mastered it; and who neither read it aloud [F.228.b] nor recited it, and who did not confer its transmission and were not attentive to it in the correct manner, have not applied themselves earnestly, as instructed, in this profound transcendent perfection of wisdom.

“Su­bhūti, one should know that this is like when an ocean-going vessel or a great ship is wrecked at sea. The people on board who wish to save their lives, but who do not catch and hold on to a wooden plank, log, leather bag, or human corpse, will surely encounter death without reaching the ocean shore. Su­bhūti, it is like when an ocean-going vessel or a great ship is wrecked at sea, and the people on board who wish to save their lives do catch and hold on to a wooden plank, log, leather bag, or human corpse, and will safely and securely stand upon the ocean shore, uninjured and unharmed. In the same way, Su­bhūti, those individual followers of the vehicle of the bodhisattvas who have a modicum of faith and a modicum of joy with regard to this profound transcendent perfection of wisdom, but who do not commit this profound transcendent perfection of wisdom to writing; do not have it committed to writing; do not retain, hold, or master it; who do not read it aloud or recite it, confer its transmission or be attentive to it in the correct manner; and who do not apply themselves earnestly, as instructed, in this profound transcendent perfection of wisdom, will actualize the level of the śrāvakas and the level of the pratyekabuddhas without reaching the maturity of the bodhisattvas. However, Su­bhūti, if those individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, serene joy, confidence, higher aspiration, volition, and renunciation; who relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained; and who commit this profound transcendent perfection of wisdom to writing, and similarly [F.229.a] retain, hold, and master it; read it aloud and recite it; confer its transmission; are attentive to it in the correct manner; and apply themselves earnestly, as instructed, in this profound transcendent perfection of wisdom, then that faith, that tolerance, that confidence, that higher aspiration, that willingness, that volition, that renunciation, and that unrelenting perseverance until unsurpassed, genuinely perfect enlightenment is attained, will increase and flourish since they have been accepted by the transcendent perfection of wisdom. They will not degenerate from the transcendent perfection of wisdom, omniscience, and so forth. Having brought sentient beings to maturity and having even refined the buddhafields, they will swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

“Moreover, Su­bhūti, you should know that this is like when a man or woman thinks of fetching water in a clay jar that has not been fired, that man or woman would be unskilled in nature. The unfired jar could not last long and would swiftly disintegrate into common clay. If you ask why, it is because the jar is unfired, and because it is soft. In the same way, Su­bhūti, when other individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and who relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, but who, nonetheless, lack the transcendent perfection of wisdom, are unskilled, they will similarly be unskilled with respect to the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, [F.229.b] the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. Similarly, being unskilled, they will be without the emptiness of internal phenomena, the emptiness of external phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, being unskilled, they will be without the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; in the same vein, being unskilled, they will not have cultivated [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since such individuals, being unskilled, do not become familiar with omniscience, they will degenerate from those [superior] attributes due to their inappropriate actions, which are only associated with interim states. Su­bhūti, what are the interim states with which those individual followers of the vehicle of the bodhisattvas who have degenerated from those [superior] attributes due to their inappropriate actions are only associated? They are the level of the śrāvakas and the level of the pratyekabuddhas.

“Su­bhūti, just as when a man or a woman fetches water from a river, waterfall, lake, pool, pond, or well with a clay jar that has been fired, this man or woman who is fetching the water should be known as skillful in nature. That jar will not disintegrate, even though it is often immersed in water, and it can be used to fetch water whenever the man or woman wishes. In the same way, Su­bhūti, individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and who relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, are not separated from the transcendent perfection of wisdom, and engage in the conduct of a bodhisattva without lacking skillful means. Su­bhūti, other bodhisattvas apart from them [F.230.a] should know that those sons of enlightened heritage or daughters of enlightened heritage have been favored by the transcendent perfection of meditative concentration; similarly, they should know that those sons of enlightened heritage or daughters of enlightened heritage have been favored by the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and in the same vein, by [all attributes and attainments], up to and including omniscience. Those great bodhisattva beings will not, owing to inappropriate actions, degenerate from those [superior] attributes only to the interim states‍—the level of the śrāvakas and the level of the pratyekabuddhas. Uninjured and unharmed, they will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

“Su­bhūti, it is like when an ocean-going ship that has not been well constructed sets out to cross the ocean, filled with merchandise. Su­bhūti, apart from the maritime merchant, others who are skilled in means should know that, because of that, this ship will not safely and securely cross to the other shore of the ocean, but will just disintegrate halfway across, and that the ship, the cargo, and the merchant who is unskilled in means will be separated, and, owing to inappropriate conduct, a catastrophe will ensue. Su­bhūti, those merchants who act accordingly, unskilled in means, will incur great misfortune and suffer a decline in their prosperity. In the same way, Su­bhūti, when individual followers of the vehicle of the bodhisattvas are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, but nonetheless lack the transcendent perfection of wisdom, being without skill in means, [F.230.b] other great bodhisattva beings should know that, for that reason, those sons of enlightened heritage or daughters of enlightened heritage have not been favored by the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and in the same vein, that those sons of enlightened heritage or daughters of enlightened heritage have not been favored by [the other causal and fruitional attributes], up to and including omniscience. Those individual followers of the vehicle of the bodhisattvas will only achieve an interim state, and owing to inappropriate conduct, they will incur great misfortune and suffer a decline with respect to the doctrine. That is to say, they will experience a decline in the prosperity of the precious jewel of the sacred doctrine of the unsurpassed, genuinely perfect buddhas. Su­bhūti, if you ask in which interim state those individual followers of the vehicle of the bodhisattvas suffer a decline with respect to the doctrine, it comprises the level of the śrāvakas and the level of the pratyekabuddhas.

“Su­bhūti, it is like when a maritime merchant who is skilled in means embarks on the ocean, having properly constructed, caulked, repaired, and swept clean his ocean-going ship and loaded it so that it is full of various merchandise‍—Su­bhūti, others apart from that maritime merchant who are skilled in means should know that, for that reason, this ship will not disintegrate in the ocean and will safely and securely reach the destination which that skilled merchant intends. In the same way, Su­bhūti, when individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and who relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, are not separated from the transcendent perfection of wisdom, [F.231.a] and engage in the conduct of a bodhisattva without lacking skill in means, then, Su­bhūti, other great bodhisattva beings should know that those sons of enlightened heritage or daughters of enlightened heritage have been favored by the transcendent perfection of meditative concentration, and similarly, by the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and in the same vein, that those sons of enlightened heritage or daughters of enlightened heritage have been favored by [all attributes and attainments], up to and including omniscience. Those great bodhisattva beings will not, owing to inappropriate actions, degenerate from those [superior] attributes to the level of the śrāvakas and the level of the pratyekabuddhas. Uninjured and unharmed, you should know that they will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

“Su­bhūti, if, for example, the body of an aged and decrepit old man who had reached the age of two thousand363 were to succumb to some illness due to wind, bile, or phlegm disorder, or to a combination of these, do you think, Su­bhūti, that this man would be able to rise from his bed unaided?”

“No, Reverend Lord! Even if he were capable of standing up, Reverend Lord, he would not be able to walk for more than one, two, or three krośa.364 If one were to ask why, Reverend Lord, it is because that man would be wasted by old age and illness.”

The Blessed One replied, “In the same way, Su­bhūti, when those individual followers of the vehicle of the bodhisattvas are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, [F.231.b] but nonetheless lack the transcendent perfection of wisdom, being without skill in means, other bodhisattvas should know that, alas, for this reason those sons of enlightened heritage or daughters of enlightened heritage have not been favored by the transcendent perfection of meditative concentration, and similarly, by the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and in the same vein, that those sons of enlightened heritage or daughters of enlightened heritage have not been favored by [all attributes and attainments], up to and including omniscience. Those great bodhisattva beings will, owing to inappropriate actions, simply regress from those [superior] attributes to the interim states, which comprise the level of the śrāvakas and the level of the pratyekabuddhas. If you ask why, it is because they are without the transcendent perfection of wisdom and they are without skill in means.

“Su­bhūti, it is just as when the body of that same aged and decrepit old man who had reached the age of two thousand has succumbed to some illness due to wind, bile, or phlegm disorder, or to a combination of these, but he still wishes to rise from his bed, and two strong men then arrive and support him on his left and right sides, saying, ‘Come here, man! Wherever you wish to go, whatever your mind seeks and wherever it wishes to go, with our support, you should not have the slightest fear of falling down, however far you go!’ In the same way, Su­bhūti, when individual followers of the vehicle of the bodhisattvas are endowed with faith, tolerance, confidence, higher aspiration, willingness, volition, and renunciation, and relentlessly persevere until unsurpassed, genuinely perfect enlightenment is attained, [F.232.a] but are not separated from the transcendent perfection of wisdom, and are not without skill in means, for this reason other bodhisattvas, apart from them, should know that those sons of enlightened heritage or daughters of enlightened heritage have been favored by the transcendent perfection of meditative concentration, and similarly, by the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, and in the same vein, that those sons of enlightened heritage or daughters of enlightened heritage have been favored by [all attributes and attainments], up to and including omniscience. Such great bodhisattva beings will exclusively not regress from those [superior] attributes in the interim, until they attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. If you ask why, it is because they are not separated from the transcendent perfection of wisdom, and they are not without skill in means.

“Su­bhūti, if you ask how individual followers of the vehicle of the bodhisattvas can lack skill in means, there are, Su­bhūti, some individual followers of the vehicle of the bodhisattvas who, from the very beginning, dispense gifts while they lack skill in means, and similarly, who maintain ethical discipline, cultivate tolerance, undertake perseverance, and become absorbed in meditative concentration while they lack skill in means, and who cultivate wisdom while they lack skill in means, and who then think, ‘I am giving gifts! I should give these gifts! I should give gifts to them!’ and similarly, ‘I am maintaining ethical discipline! I possess ethical discipline! I am cultivating tolerance! I possess tolerance! I am undertaking perseverance! I possess perseverance! I am absorbed in meditative concentration! [F.232.b] I possess meditative concentration! I am cultivating wisdom! I possess wisdom!’ They make assumptions that the gifts are theirs, they make assumptions on account of those gifts, and they make assumptions about those gifts.365 Similarly, they make assumptions that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom are theirs. They make assumptions on account of that wisdom [and so forth], and they make assumptions about wisdom [and so forth].

“Through their generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, which resort to notions of ‘I’ and ‘mine,’ they augment the round of cyclic existence itself, and they are not liberated from the sufferings associated with birth and so forth. If you ask why, Su­bhūti, it is because in the transcendent perfection of generosity there are no such concepts. If you ask why, it is because the transcendent perfection of generosity is not a transcendent perfection. Similarly, in the transcendent perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom there are no such concepts. If you ask why, it is because the transcendent perfection of wisdom [and the rest] are not transcendent perfections.

“Su­bhūti, when individual followers of the vehicle of the bodhisattvas dispense gifts, if they do not understand the limitations of perception, they have not been favored by the transcendent perfection of generosity. Similarly, when they maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, if they do not understand the limitations of perception, they have not been favored by the transcendent perfection of wisdom, [and so forth]. If they have not been favored by those six transcendent perfections, [F.233.a] they have not been favored by omniscience and they will regress to the level of the śrāvakas and the level of the pratyekabuddhas. Su­bhūti, such are the individual followers of the vehicle of the bodhisattvas who lack skill in means.

“Then, if you ask how unsurpassed, genuinely perfect enlightenment is attained without regressing to the level of the śrāvakas or the level of the pratyekabuddhas, in this regard, Su­bhūti, there are individual followers of the vehicle of the bodhisattvas who, owing to their skill in means, from the very beginning give gifts with a mind that does not resort to notions of ‘I’ and ‘mine.’ Similarly, there are those who, owing to their skill in means, cultivate wisdom, and so forth, with a mind that does not resort to notions of ‘I’ and ‘mine.’ When they give gifts they do not think, ‘I am giving gifts! I should give these gifts! These are the recipients to whom I should give the gifts!’ and similarly, ‘I am maintaining ethical discipline! I possess ethical discipline! I am cultivating tolerance! I possess tolerance! I am undertaking perseverance! I possess perseverance! I am absorbed in meditative concentration! I possess meditative concentration! I am cultivating wisdom! I possess wisdom!’ They do not make assumptions with regard to those gifts, they do not make assumptions on account of those gifts, they do not make assumptions on account of the act of generosity, and they do not make assumptions about the act of generosity. Similarly, they do not make assumptions with regard to that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They do not make assumptions on account of that wisdom, [and so forth]. [F.233.b] They do not make assumptions on account of the act of wisdom, [and so forth], and they do not make assumptions about the act of wisdom, [and so forth]. If you ask why, Su­bhūti, it is because in the transcendent perfection of generosity there are no such concepts and so they do not make assumptions. Similarly, in the transcendent perfections of ethical discipline there are no such concepts and so they do not make assumptions. If you ask why, it is because the transcendent perfection of generosity is not a transcendent perfection. Similarly, the transcendent perfection of wisdom and the rest are not transcendent perfections.

“So it is that those [bodhisattvas] have the prescience to know that these are not transcendent perfections, and they are [consequently] favored by the transcendent perfection of generosity, and also, in the same way, by the [other transcendent perfections], up to and including the transcendent perfection of wisdom. Because they are excellently favored by those six transcendent perfections, they are excellently favored by omniscience. Excellently favored in this way, they also attain omniscience, without regressing to the level of the śrāvakas or the level of the pratyekabuddhas. Accordingly, Su­bhūti, those individual followers of the vehicle of the bodhisattvas are skilled in means. Without regressing to the level of the śrāvakas or the level of the pratyekabuddhas, they will indeed attain unsurpassed, genuinely perfect enlightenment.”

“Reverend Lord! How should those great bodhisattva beings who are beginners train in the transcendent perfection of wisdom? How should they train in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity?”

The Blessed One then replied to the venerable Su­bhūti as follows: “Su­bhūti, beginner bodhisattvas [F.234.a] who wish to train in the transcendent perfection of wisdom, and similarly, those who wish to train in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity should rely upon and venerate spiritual mentors who can confer instruction in the transcendent perfection of wisdom, and similarly those who can confer instruction in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. These spiritual mentors will grant instruction in this profound transcendent perfection of wisdom to those bodhisattvas, saying, ‘Come, son of enlightened heritage or daughter of enlightened heritage! You should dedicate whatever gifts you have offered to all sentient beings, making common cause with all sentient beings and without apprehending anything, toward the attainment of unsurpassed, genuinely perfect enlightenment. You should not misconstrue the unsurpassed, genuinely perfect enlightenment as physical forms! Similarly, you should not misconstrue it as feelings, perceptions, formative predispositions or consciousness! Similarly, whatever ethical discipline you keep, whatever tolerance you cultivate, whatever perseverance you undertake, whatever meditative concentration you are absorbed in, and whatever wisdom you cultivate, you should dedicate all these, making common cause with all sentient beings and without apprehending anything, toward the attainment of unsurpassed, genuinely perfect enlightenment!”

“Similarly, you should not misconstrue unsurpassed, genuinely perfect enlightenment as physical forms! Similarly, you should not misconstrue it as feelings, perceptions, formative predispositions, or consciousness!366 You should not misconstrue unsurpassed, genuinely perfect enlightenment as the transcendent perfection of generosity! [F.234.b] You should not misconstrue it as the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom! Similarly, you should not misconstrue unsurpassed, genuinely perfect enlightenment as the emptiness of internal phenomena, as the emptiness of external phenomena, as the emptiness of both external and internal phenomena, or [as the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities! Similarly, you should not misconstrue unsurpassed, genuinely perfect enlightenment as the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths! You should not misconstrue unsurpassed, genuinely perfect buddhahood as the five extrasensory powers, and in the same vein as before, as omniscience!’ Su­bhūti, beginner bodhisattvas should train accordingly in the transcendent perfection of wisdom.”