Toh 175The Noble Mahāyāna Sūtra “The Teaching of Akṣayamati”

Summary

The bodhisatva Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to
Śāriputra’s questions, Akṣayamati gives a discourse on the subject of imperishability. In all, Akṣayamati explains that there are
eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and
declares it worthy of being spread by the countless bodhisatvas gathered there to listen.

Acknowledgements

Translation by Prof. Jens Braarvig, University of Oslo. Translation revised and edited by David Welsh, University of
Oslo.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

The generous sponsorship of Dakki and family, which helped make the work on this translation possible, is most gratefully
acknowledged.

Introduction

The Teaching of Akṣayamati begins with the arrival of the bodhisatva Akṣayamati in our
world from the buddha field of the buddha Samantabhadra. In response to a series of questions posed by Śāriputra, Akṣayamati
gives a discourse on the subject of imperishability. He explains that in all there are eighty different aspects of the Dharma
that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the
countless bodhisatvas gathered there to listen.

For a period of about a thousand years after the beginning of the common era, The Teaching of
Akṣayamati had a significant influence on Buddhist thought. The eighty so-called “imperishabilities” (akṣaya) described in the sūtra—qualities to be possessed by the bodhisatvas—were
considered to contain the whole way of religious development of the Mahāyāna, and many passages became loci classici employed by the scholars of the Mahāyāna to elucidate their doctrines or to defend
certain positions with authoritative sayings.

The sūtra was often quoted in the two great traditions of Mahāyāna Buddhist philosophical thought, the Madhyamaka and
the Yogācāra. The Mādhyamikas referred to the section on definitive (nītārtha) and implicit (neyārtha) meanings to define their
position concerning which sūtras were definitive in meaning—the ones teaching emptiness (śūnyatā), the absence of distinguishing marks (ānimitta), and the absence of anything to long for (apraṇidhāna)—and those that needed further explanation, in order to differentiate themselves from the Yogācāra
view that the sūtras dealing with the all-ground consciousness (ālayavijñāna)
were implicit in meaning. The adherents of Yogācāra, for their part, quoted The Teaching of
Akṣayamati on all kinds of matters, and for some of them, e.g., Sthiramati (fourth century), it seems to have been
one of the main source books on the way of the bodhisatvas. For the Yogācārins, the doctrine of imperishability was regarded
as a very important aspect of the Buddha’s teachings. It is said that the sūtra was held in great esteem by Asaṅga (fourth
century), as The Teaching of Akṣayamati and the
Daśabhūmika
(Toh 44, ch. 31) are supposed to be
the two sūtras that convinced his brother Vasubandhu (fourth century) that the Mahāyāna was superior to the Hīnayāna, after
Asaṅga had sent one of his disciples to recite them to him. According to tradition, Vasubandhu was
the author of the Akṣayamatinirdeśaṭīkā (Toh 3994), a commentary on this sūtra, and although this work seems rather
to have been written by Sthiramati or by someone even later than him, it is very valuable for understanding the text.

The Teaching of Akṣayamati, as a part of the collection known as the Mahāsaṃnipāta, may have been an attempt to systematize the basic religious practices and
concepts, as well as the bodhisatva ethics, centered around the idea of the infinity of time and space so favored in early
Mahāyāna. Buddhism has never accepted an eternal substance, an eternal Self—the longing for eternity rather found its
expression in the concept of reality as infinite and imperishable, though empty and momentary. Some of the early Mahāyāna
speculations on infinity were also expressed in the concept of imperishability, and this tradition of thought finally
crystallized in The Teaching of Akṣayamati. This concept of imperishability is also connected
with another important Mahāyāna idea that combines with it to give The Teaching of Akṣayamati its
form, namely that of the unification of opposites—insight and action, absolute and relative, universal and individual—and the
religious development integrating both (yuganaddhavāhīmārgaḥ).

The Teaching of Akṣayamati thus presents a very rich exposition of Mahāyāna thought as it
was propounded in the first centuries ce, especially when complemented by its commentary, the
Akṣayamatinirdeśaṭīkā. Therefore, it deserves to be made more readily available to
students of Buddhism. For a fuller treatment of the religious and philosophical themes in The Teaching of
Akṣayamati the reader may consult the introduction to my original translation of this sūtra, published
earlier.

To date, no complete Sanskrit version of this sūtra has come to light, although a few quotations are preserved in
Indian scriptures, predominantly in Śāntideva’s (ca. eighth century) Śikṣāsamuccaya.
The Tibetan translation was completed (based on earlier drafts) some time during the late eighth or early ninth century ce as we find it included in the Denkarma catalog dated to ca. 812 ce. According to the colophon to the Tibetan translation, it was edited and finalized by the translator
Dharmatāśīla, who participated in numerous translation projects in Tibet during the early translation period. The Chinese canon also contains two
translations of this sūtra. The first (Taishō 403) was produced by Dharmarakṣa already in 308 ce
and the second (Taishō 397–12) was completed approximately one century later in 427 ce by the
translators Zhiyan and Baoyun. In my introduction to the published critical edition of the Tibetan text the interested reader
will find a detailed discussion of the textual history of the sūtra in Tibet. As with the earlier published translation of The Teaching of
Akṣayamati, this newly revised English translation is likewise based on my critical edition of the Tibetan
translation.

The Translation

The Noble Mahāyāna Sūtra

The Teaching of Akṣayamati

Homage to all buddhas, bodhisatvas, disciples, and
isolated buddhas!

Thus did I hear at one time. The Blessed One was staying in Rājagṛha. It was an area adorned with jewels that was the
domain and the dwelling place of all the tathāgatas, where the accumulation of the adornments of great merit was gathered. It
was the outcome of the great practice produced through the ripening of all the buddha qualities. It was the great bodhisatvas’
home that reveals the infinite realm of phenomena. This place was blessed with the emanations of the tathāgatas. It was the
entrance into the wisdom of the domain of non-attachment; the source of great joy; the entrance into recollection,
intelligence, and understanding; a magnificent magical display that was never criticized; the entrance into the unattached
realization of discriminating wisdom; a place that will be praised throughout future world ages; a place endowed with an
immeasurable accumulation of all good qualities.

The Blessed One had fully woken up to the fact that all phenomena are of the same character. He had set the wheel of
the Dharma in motion, training endless hosts of pupils. He had attained mastery over all phenomena. He knew well all kinds of
intentions in living beings. He had obtained exquisite abilities of perception. He was skilled in subduing the habits of the
afflictions, which are connections to new births in all beings. He never ceased to carry out his effortless buddha
activities.

With him was a great community of six million monks, all of them with all-knowing minds. They were free in thought because of their right knowledge, and they were
making efforts to subdue all the habits of the afflictions, which are connections to new births. They were the sons of the
Tathāgata, the King of the Dharma. They were skilled in behaving according to the deep Dharma of the Buddha, they were
emancipated from phenomena, which are beyond objectification, they were perfected through their gracious behavior, they were
truly worthy of gifts, and they were punctilious in following the instructions of the Tathāgata.

With him was also a great community of bodhisatvas. The bodhisatva great beings had assembled from different buddha
fields, and they were innumerable. Their number was infinite, immeasurable, unthinkable, beyond measure, and inexpressible.
They were endowed with the power to pass through infinite buddha fields in an instant and were thus skilled in coming and
going. They were ready to pay homage to and serve all the tathāgatas. Untiring in their quest to hear the Dharma of the
Buddha, they strove constantly to bring all beings to spiritual maturity. They had attained the highest levels in expedient
means and insight and were established in unobstructed liberation and wisdom. Transcending all thought-constructions,
fictions, and discursive thinking, they were close to the stage of omniscience. Present there was the bodhisatva Vidyuddeva,
the bodhisatva Yuddhajaya, the bodhisatva Vairocanagarbha, the bodhisatva Parākramavikrama, the bodhisatva Vimatisamudghātin,
the bodhisatva Vighuṣṭaśabda, the bodhisatva Vyavalokanacakṣur, the bodhisatva Vigatatamas, the bodhisatva Maitreya, the bodhisatva Mañjuśrī, and so on, with innumerable other
bodhisatva great beings whose number was immeasurable, beyond measure, unthinkable, unequaled, incomparable, peerless,
infinite, and utterly inexpressible.

Then the Blessed One taught, pointed out, made clear, declared, made accepted, caused to be recited, made known,
announced, explained, displayed, revealed, defined, proclaimed, and expounded the exposition of the Dharma called The Unobstructed Gate of Penetration into and Going Forth in the Practice of Bodhisatvas, which
focuses on the arrangement of the way of the bodhisatvas. It is the source of the wisdom that accomplishes all the profound
teachings of a buddha, his ten powers, and his fearlessness. It is the entrance through the gate that is the seal of retention
in memory, and it is the method for mastering all phenomena. It is the entrance through the gate that leads to the
well-determined special kinds of knowledge. It is the entrance through the gate that leads to the wisdom of the great
supernormal knowledges. It is the wheel of the Dharma that never turns back. It teaches the Dharma of not turning back, the
Dharma of the absence of origination. It unites to the way that is to be traversed alone. It unites all vehicles in the
sameness of the single vehicle. It is the entrance into the indivisible realm of phenomena, which is of one single principle.
It is the teaching of how to understand the intentions and abilities of all beings. It determines the Dharma that conforms to
what is essential. It is the destruction of all the regions of Māra. It is the entrance through the gate leading
to the genuine Dharma. It is the subduing of all afflictions and views. It accords with unhindered insight and wisdom. It
teaches the wisdom of expedient means, which is skill in dedicating to awakening in an infinite and incomparable way. It
accords with the wisdom of the fact that all the qualities of a buddha are the same. It is the entrance through the gate
leading to the mastery of unhindered knowledge. It teaches all phenomena as they really are. It is the entrance into the sameness that is beyond thought-constructions and fictions. It
is the understanding of deep dependent origination. It is the gathering of the complete accumulation of great merit and
wisdom. It accords with the sameness of the Buddha’s ornaments of body, speech, and mind. It is the realization of
imperishable recollection, intelligence, understanding, devotion, and insight. It is the entrance into the teaching of the
noble truths for the sake of those to be educated by means of the vehicle of the disciples. It is the knowledge of physical
and mental isolation for the sake of those to be educated by means of the vehicle of the isolated buddhas. It is the
attainment of the consecration for the stage of omniscience for the sake of those to be educated by means of the Great
Vehicle. It is the entrance into the method for mastering all phenomena for the sake of proclaiming the virtues of the
tathāgatas.

Then, as the Blessed One was explaining that discourse on the Dharma, a chapter of The Great Collection with its
well-determined meanings, a great golden light appeared in the east. That golden light illumined the whole area, which was
adorned with jewels, as well as this great trichiliocosm. Except for the light of the tathāgatas and the consecrated
bodhisatvas, the other lights in this great trichiliocosm—the light of the sun and the moon, the light of Śakra, Brahmā, the
protectors of the world, the gods, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, and the mahoragas, as well as the light of fire, gems, jewels,
lightnings, and stars—were all eclipsed, obscured, and darkened. Even the forms heaped up in the dark spaces between the
worlds of this great trichiliocosm, where even the sun and the moon—which have such great power, such great strength—do not
shine, illuminate, or shed beams, were illumined by that light. Grasses, bushes, herbs, and trees did not obstruct that
radiance. Even the black mountains, the snow mountains, Mount Sumeru, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains,
Mount Mucilinda, Mount Mahāmucilinda, and all the great kings of mountains did not obstruct that light. When it had penetrated
everywhere, right down to the great Avīci hell, this entire great trichiliocosm was filled with light, and all the beings who
inhabited hell, all the animals, and all the inhabitants of Yāma’s kingdom whose bodies were touched by that light thought, “I
am in possession of all types of pleasure.” They experienced no painful sensations, and they were pleased in body and in
mind.

All around the perimeter of the assembly that was in the presence of the Blessed One, in the area adorned with jewels,
six hundred million seven-jeweled lotuses appeared, rising up out of the bowels of the earth. They were as big as wagon wheels
in diameter, with several billion petals, sweet smelling, variegated, beautiful to behold, colorful, pleasing, covered with a
net of jewel parasols, soft, and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel lotuses filled
a great trichiliocosm, and all the fragrances found among gods
and humans in this great trichiliocosm were surpassed by the fragrance of those lotuses. When the sense of smell of the gods,
humans, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas encountered that fragrance, they all thought, “I
am without afflictions,” and they experienced the joy of the Dharma.

Venerable Ānanda saw that golden radiance and that marvelous array of lotuses. When he saw them, he was greatly
astonished and amazed. He got up from his seat, put his cloak over his shoulder, placed his right knee on the ground, bowed in
the direction of the Blessed One with the palms of his hands joined, and said, “Blessed One, there is such a radiance that can
be seen, so beautiful to behold, and this array of lotuses, which has never been seen or heard of before, has appeared. Of
whom is this a sign?”

When Ānanda had spoken, the Blessed One said to him, “This, Ānanda, is the sign of the coming of the bodhisatva
Akṣayamati. He is coming from the eastern quarter, together with six hundred million bodhisatvas who accompany him and attend
upon him. This is the sign of their coming.”

Not long after the Blessed One had spoken, the bodhisatva Akṣayamati arrived at the area adorned with jewels where the
Blessed One was staying. He caused the earth to shake and emitted rays of light through his bodhisatva power, might, and
magic, showering a great rain of flowers and manifesting the tunes of myriads of cymbals and songs. Six hundred million bodhisatvas accompanied and attended upon him. When he had
arrived, he sat in the air before the Blessed One, seven tāla-heights above the ground. Joining the palms of his hands, he
filled this great trichiliocosm with melodious sounds and praised the Blessed One with these fitting verses:

“Immaculate one without impurities, hero free of desire,

Your three eyes are purified and there is no obscuration to your wisdom.

You have given up hate, rejecting the three kinds of moral filth and harshness.

To the awakened one with no impurities, I bow.

“Without fear, doing away with delusion,

You are endowed with the ten powers, and you are hard to subdue for loquacious opponents.

You frighten those who walk on faulty paths,

And you walk the earth like a fearless lion.

“In the celestial worlds your body shines, faultless and pure.

You have done away with dark ignorance.

Blinding, you shine like the sun

Freed from the net of clouds.

“The worlds, without refuge and protection, are suffering,

Tormented by old age and death, without any firm standing.

Greatest of beings,

Come here out of compassion to free us, like a physician!

“Out of the sea of existence, ignorance, and delusion, hard to cross,

Out of the many billowing clouds of afflictions and all kinds of fiction,

You emerge by yourself, not having heard from others.

You come here undefiled like a lotus.

“All these phenomena are essentially without a self.

They arise under certain conditions, just like the sound of an echo.

Protector of the world, for the good of living beings you teach that they are not made,

That there is no maker or any entity to experience them.

“The ways of the world are changeable like a mountain brook in this world.

Still, the ignorant beings cling to that which has no core.

When they know that all phenomena are like autumn clouds,

They pass beyond existence, and they despise it.

“Your eyes are like blooming red lotus flowers

That shine more brightly than a hundred suns and moons.

You are worthy of praise, you are praised and extolled by the whole world,

And you are freed from the illness that is the lack of discipline. To you I bow.

“Mighty one, you have reached unlimited perfection,

And your qualities have been perfected in the most distinguished way.

The qualities of the Bliss-Gone One cannot be measured.

I bow down to the Awakened One, the field of merit.”

After he had praised the Blessed One with these fitting verses, the bodhisatva Akṣayamati, together with the six
hundred million other bodhisatvas, came down from the sky, greeted the Blessed One by bowing to his feet, and circumambulated
him seven times. With the Blessed One’s permission, they sat down in the calyxes of the lotuses with their legs crossed.

Then, by the power of the Buddha, Venerable Śāradvatīputra got up from his seat, put his cloak over one shoulder,
placed his right knee on the ground, bowed in the direction of the Blessed One with the palms of his hands joined, and said,
“Blessed One, where does this bodhisatva Akṣayamati come from? What is the name of the tathāgata there? What is the name of
that world sphere, and how far is that world sphere from here?”

The Blessed One said, “Śāradvatīputra, you should ask the bodhisatva Akṣayamati, and he will instruct you.”

Then Venerable Śāradvatīputra said to the bodhisatva Akṣayamati, “Son of good family, where do you come from? What is
the name of the tathāgata in your place? What is the name of your world sphere, and how far is that world sphere from
here?”

Akṣayamati said, “Do the concepts of coming and going still occur to the elder Śāradvatīputra?”

Śāradvatīputra said, “Son of good family, I know concepts thoroughly.”

Akṣayamati said, “Śāradvatīputra, one who knows concepts thoroughly does not indulge in dualistic thoughts, so why do
you think, ‘Who are you, where do you come from?’ ‘Coming,’ Venerable Śāradvatīputra, is a word for uniting, while ‘going’ is
a word for separation. Where there is no word for uniting and no word for separation, there is no coming or going. The absence
of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, has the character of the essential nature of action, while ‘going’ has the
essential nature of the end of action. Where there is no essential character of action and no essential character of the end
of action, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of wishing, while ‘going’ is the essential character
of the end of wishing. Where there is no essential character of wishing and no essential character of the end of wishing,
there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of arising, while ‘going’ is the essential character
of cessation. Where there is no essential character of arising and no essential character of cessation, there is no coming or going. The absence of coming and going is the way of the
saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of the way into knowledge, while ‘going’ is the
essential character of the end of the way into knowledge. Where there is no essential character of the way into knowledge and
no essential character of the end of the way into knowledge, there is no coming or going. The absence of coming and going is
the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, belongs to the sphere of coming, while ‘going’ belongs to the sphere of going.
Where there is no sphere of coming and no sphere of going, there is no coming or going. The absence of coming and going is the
way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of condition, while ‘going’ is the essential
character of the end of condition. Where there is no essential character of condition and no essential character of the end of
condition, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of dependent origination, while ‘going’ is the
essential character of the end of dependent origination. Where there is no essential character of dependent origination and no
essential character of the end of dependent origination, there is no coming or going. The absence of coming and going is the
way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of having a cause, while ‘going’ is the essential
character of the end of having a cause. Where there is no essential character of having a cause and no essential character of
the end of having a cause, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while ‘going’ is the
thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no
syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, or a conventional sign, there
is no coming or going. The absence of coming and going is the way of the saints.”

Then Venerable Śāradvatīputra said to the bodhisatva Akṣayamati, “Son of good family, I did not ask you this on
account of your eloquence, but to hear of places I had never heard of before. For example, son of good family, a man who is a
collector of village fees or taxes might ask a man with or without a load as he goes along the road, ‘Hello there, my good
man, what are you carrying? Pay me the village fees and taxes!’ In just the same way, son of good family, we, disciples who
follow the words of others, who have confidence in what we hear from others, and who are only concerned with what is to be
seen in the course of our own thoughts, should always question holy people such as yourself in order to grasp this Great
Vehicle, from which many disciples and isolated buddhas are likely to arise. Therefore, son of good family, please tell us
where you come from, the name of the tathāgata living in your place, and the name of your world sphere.”

Akṣayamati said, “Śāradvatīputra, as the Tathāgata is sitting before you, ask him. He will answer your question, and
the whole assembly will be without doubt.”

Then Venerable Śāradvatīputra said to the Blessed One, “Blessed One, where does this bodhisatva Akṣayamati come from? What is the name of the tathāgata in his
place, what is the name of his world sphere, and how far is that world sphere from here? In order for living beings, whose
amount is infinite and cannot be counted, to put on the armor for the sake of awakening when they hear the name of that
tathāgata and the name of that buddha field, may the Tathāgata please teach us! May the Blessed One, the Bliss-Gone One,
please teach us!”

The Blessed One said, “Śāradvatīputra, listen well and intently, and keep in mind what I will tell you now. When you
will hear the elucidation of the qualities of that world sphere and the names of those bodhisatvas and that tathāgata, you
should, with faith and confidence, have no fear and no doubts concerning the unattached and unhindered wisdom of the
Tathāgata.”

Then Venerable Śāradvatīputra applauded and listened to the Blessed One who said, “Śāradvatīputra, there is a world
sphere called Unblinking, which lies to the east of this buddha field, past as many buddha fields as there are grains of sand
in ten River Gaṅgās. A tathāgata, worthy, fully awakened one called Samantabhadra dwells there and lives while teaching the
Dharma. This is the place where the bodhisatva Akṣayamati comes from. There, Śāradvatīputra, in the buddha field Unblinking,
even the concepts of disciples and isolated buddhas do not exist, and the community of that tathāgata consists only of
bodhisatvas who have prepared themselves in the past. Those bodhisatvas are firmly rooted in generosity, discipline,
self-mastery, gentleness, morality, learning, care, the
qualities of purity, and restriction. They are without aversion by their power of patient acceptance. They have piled up roots
of virtue with firm vigor for the sake of awakening. They revel in the meditations, the liberations, the
concentrations, the attainments of meditation, and the supernormal knowledges. They are proficient in the wisdom that teaches
the classifications of the words of all the teachings of the Buddha through the great shining light of their insight. Their
friendly thoughts are as vast as the expanse of heaven. They know how to bring all living beings to maturity through their
firm intention of compassion. They joyfully delight in the Dharma. They are beyond duality through equanimity, having
completely done away with faults, attachment, aversion, and conceit. They are firmly rooted in the way of the concentration on phenomena as being empty, beyond distinguishing marks, and beyond anything to long
for. They rid themselves of the hook of Māra and of the impurities of afflictions and quarrelsomeness. They know
the intentions and abilities—whether good or feeble—of all living beings, and they give them the Dharma, wealth, and knowledge
accordingly. Their thoughts are similar to earth, water, fire, or wind. They destroy assemblies of quarreling opponents and
their false entourages. They are heroes who never turn back, with banners and flags raised in victory in battle. They are free
from any fear or anxiety in any assembly through their profound buddha qualities, their ten powers, and their fearlessness. By
understanding dependent origination, they have entered the middle way, having given up the extreme views of existence,
nonexistence, and both existence and nonexistence. They are free from the arising of all the views of a self, anything related
to a self, an animated being, a life principle, a soul, a life-sustaining principle, a spirit, a personality, a man, a human being, a creator, a self that experiences, permanence,
nihilism, origination, and disintegration. They are sealed with the seal of the Tathāgata, the formula for retaining in memory
the king of sacred texts. Their eloquence is unbroken because of the power of unattached wisdom, even when they speak for a
myriad of world ages. They are proficient in approaching and departing from buddha fields endless in number and in coming and
going by displaying awakened magic, wonders, and supernormal powers. Since they have cut off fear, anger, conceit,
infatuation, and haughtiness, they utter lion’s roars. They are reliable friends to all beings, whether they are superior,
average, or inferior, and they establish them in nirvāṇa. They send down thunder from the cloud of the Dharma and manifest the
lightning of reasoning and liberation. They pour down the rain of ambrosia. They do not break the lineage of the Three Jewels
but scatter the jewels of the Dharma. Their intentions are pure like gems and their reason is purified with regard to both
inner and outer things. They are adorned with ornaments shining with their own brilliance and with the supreme major and minor
marks, which are caused by a hundred thousand roots of virtue. They are consecrated with all the qualities of a buddha and are
crown princes bound to be born only once more. They discern each one of living beings’ inclinations, the kind of liberation
they will attain, and the way to train those who are to be trained. They know the fearless way to be courageous in approaching
the stage that consists in remaining on the seat of awakening. They display all the actions and the body of a buddha. They are
heroes who have the power to attract, control, and turn the jewel of the wheel of the incomparable Dharma. The whole community
of that blessed one, Śāradvatīputra, consists of bodhisatvas of that kind.”

The whole assembly was satisfied and content. They were happy and delighted, and joy and good temper arose in them as
they listened to this demonstration of praise and eulogy of the good qualities of those bodhisatvas. They sprinkled the
Blessed One, the bodhisatva Akṣayamati, and the other bodhisatvas with celestial flowers, blue lotuses, red lotuses, white
lotuses, mandārava flowers, and mahāmandārava flowers, and said, “What we have attained by seeing, paying homage to, and
honoring these good humans is truly auspicious!” Those beings developed the mind of incomparable, perfect awakening as they
heard that eulogy of the qualities of those bodhisatvas. They said, “We have gained an auspicious attainment!” and three
million six hundred thousand beings developed the mind of awakening.

Then the Blessed One said to the elder Śāradvatīputra, “Furthermore, Śāradvatīputra, there in that world sphere
Unblinking, there are no words for lower worlds, unfavorable conditions, or suffering. There are no words for the bewilderment
of downfalls, afflictions, wrong attainments, or the neglect of discipline. There are no words for being born as a female,
envy, corrupted morality, malice, inattention, or corrupted insight. There are no words for obstructions or interruptions,
either manifest or potential. There are no words for superior, average, or inferior or for differences among beings, vehicles,
or buddha fields. There are no words for differences among buddhas, differences within the Dharma, or differences among the
community. There are no words for food, drink, hunger, and thirst or for me, mine, or property. There are no words for the evil views, manifest or
potential. That world is broad and wide, and it has sixty trillion continents. Due to the aspirations of the bodhisatvas, it
is illumined all over by the light of one sun and one moon.

“Furthermore, in that world sphere the ground is even like the palm of the hand, and it is made of blue lapis lazuli.
It is set with all kinds of jewels, it is pleasant to touch like soft cloth, it is patterned like a chessboard, it is adorned
with jeweled trees, and it is beautified with flowers that are always in bloom. There are no rocks, stones, gravel, pebbles,
and black mountains, and it is adorned with Mount Sumeru. There is no difference between the pleasures of gods and humans, and
the food of those beings is joy in the Dharma and meditation. There in that world sphere, there is no king other
than the peerless king of the Dharma, the tathāgata, worthy, fully awakened one Samantabhadra. That blessed one does not teach
the Dharma to those bodhisatvas through the differentiation of syllables, words, and conventional phrases. Instead, the
bodhisatvas go to that blessed one, look at him with unblinking eyes, and attain the concentration that consists in the
recollection of the Buddha. He then gives them the prophecy that is connected with the attainment of the patient acceptance of
the fact that all phenomena are unborn. That is why that world sphere is called Unblinking.

“What is the recollection of the Buddha? It is not brought about through the recollection of the Buddha’s corporeal
marks or through the recollection of his lineage, his family, or his social standing. It is not brought about through the
recollection of previous good practice. It is not brought about by reflecting on the knowledge that is to be attained in the
future. It is not brought about by reflecting on those tathāgatas who exist in the present. It is not brought about through
recollection concerned with the aggregates, the elements, and the sense sources. It is not brought about through the recollection of what has been seen, heard, imagined, or
comprehended. It is not brought about through thought, mind, or consciousness. It is not brought about through discursive
thought and mental activity. It is not brought about through the recollection of origination, existence, and destruction. It
is not brought about through grasping, discord, or rejection. It is not brought about through recollection and mental effort.
It is not brought about through thought-constructions, imaginings, and fictions. It is not brought about through the
recollection of the general character of phenomena or through the recollection of their special character. It is not brought
about through the recollection of sameness, difference, or separation. It is not brought about by counting objects of thought.
It is not brought about with inner or outer movement. It is not brought about by grasping or rejecting the differentiating
marks in one’s imagination. It is not brought about through the recollection of the qualities of colors and forms. It is not
brought about through the practice of deportment and good behavior. It is not brought about through the recollection of
morality, concentration, insight, deliverance, or the wisdom of deliverance. It is not brought about by imputing the powers,
fearlessness, or special qualities of a buddha.

“In this way, the recollection of the Buddha has the character of being beyond thought, beyond activity, and beyond
knowledge. It is beyond what belongs to the ego and beyond mental effort. It is not a state of origination and destruction
related to the aggregates, the elements, or the sense sources. It is unhindered, disengaged, unfixed, and not nonfixed. It
does not lean on anything, and it is not fixed upon anything. It has no objective basis for the consciousness of form. It has
no objective basis to be known by feeling, perception, formative factors, or consciousness. It has no objective basis for the
consciousness characterized by the elements of earth, water,
fire, or wind. It has no objective basis for the element of consciousness. It has no objective basis for the consciousnesses
of eye and forms, ear and sounds, nose and smells, tongue and tastes, body and physical objects, and mind and mental
phenomena.

“Furthermore, this recollection of the Buddha is not dependent on any object. It is the non-appearance of all
distinguishing marks. It is beyond the activity that consists in actions of speech, mental activity, and movements of the
body. It does not originate from what has been seen, heard, imagined, or comprehended. It does not follow from that which is
characterized by all the abilities and the deliverance of the disciples. It is not born again from one moment to another. It
is the appeasement of all thought-construction and imagination. It has done away with mistakes, attachment, and aversion. It
gets rid of that which is characterized as the cause of afflictions. It has cut off holding on to any extremes and to the
past, future, or present. It is brilliant, as it is not imputed in terms of the absence of forms. It is beyond enjoyment since
it is undifferentiated, and it is beyond pleasure through not enjoying the taste of meditation. It is without burning desire,
as it is at peace from the beginning. It is characterized as deliverance since all its effort has disappeared. It is without
body, as it is without form. It is not felt, as it is beyond feelings. It is without knots, as it is not tied. It is not
composite, as it is beyond the powers of composition. It is characterized as being beyond
knowledge, as it is beyond consciousness. It is beyond clinging, as it is without grasping. It is beyond abandonment, as it
does not do away with anything. It is not dependent, as it is without basis. It is not fixed, as it is beyond feeling. It is
characterized as being unchanging, as it is unborn. It is not included among phenomena connected with any recollection, mental
effort, thought, or things that are related to thought. It is
unaffected, beyond grasping, beyond rejection, completely appeased, originally unborn, distinguished through the absence of
birth, and united with the realm of phenomena. It is sameness, with no difference, similar to open space. It transcends the
ways of eye and forms and likewise transcends the ways of ear and sounds, nose and smells, tongue and tastes, and mind and
mental phenomena. Those bodhisatvas attain that kind of recollection of the Buddha. As soon as they have attained it, they
attain the unhindered wisdom of all phenomena, and they retain what all the blessed buddhas have said. They do not forget it,
but they do not remember it either. They find the definitive meaning of all words.

“Śāradvatīputra, the tathāgata, worthy, fully awakened Samantabhadra does not teach right view in such a way that
listening to others is a necessary condition, or that thorough mental effort concerning oneself is a necessary cause.
Śāradvatīputra, those bodhisatvas fulfill the six perfections according to their definitive meanings as soon as they see that
tathāgata, and they receive the prophecy connected with the patient acceptance of the fact that all phenomena are unborn. Why
is this? Giving up attachment to the distinguishing marks of form is the perfection of giving. Putting an end to the
distinguishing marks of form is the perfection of morality. The state of things when all the distinguishing marks of form have
perished is the perfection of patient acceptance. Seeing things as being apart from the distinguishing marks of form is the
perfection of vigor. Not letting thought disperse itself among the distinguishing marks of form is the perfection of
meditation. The absence of the activity of
discursive thought related to the distinguishing marks of form is the perfection of insight.

“Thus, those bodhisatvas fulfill the six perfections as soon as they see that blessed tathāgata, that worthy, fully
awakened Samantabhadra, and they receive the prophecy connected with the patient acceptance of the fact that all phenomena are
unborn. Buddha fields where such bodhisatvas dwell, such as the world sphere Unblinking, the buddha field of that blessed
tathāgata Samantabhadra, are exceedingly rare.”

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati and the other bodhisatvas, saying, “Holy beings, it
is truly a great attainment that you may see the blessed tathāgata Samantabhadra, those bodhisatvas, and that world sphere
Unblinking.”

Akṣayamati said, “Venerable Śāradvatīputra, do you also wish to see the world sphere Unblinking, the blessed tathāgata
Samantabhadra, those arrays of flowers, and those bodhisatvas?”

Śāradvatīputra said, “Son of good family, I will see it for the sake of increasing the roots of virtue of the entire
assembly gathered here.”

Then, at that moment, the bodhisatva Akṣayamati entered the concentration called the display of all buddha
fields. As soon as he had entered this concentration, the elder Śāradvatīputra and the entire assembly saw the
world sphere Unblinking, the blessed tathāgata, the worthy, fully awakened Samantabhadra, those arrays of flowers, and those
bodhisatvas. When they saw them, they all got up from their seats, and joining the palms of their hands they paid homage to the blessed tathāgata, the worthy, fully awakened
Samantabhadra and to those bodhisatvas.

Then, by the power of the Buddha Śākyamuni and the magic of the bodhisatva Akṣayamati, flower buds that they had never
seen or heard of before appeared in their right hands. They were fragrant, multicolored, beautiful to behold, colorful, and
pleasing. They threw them to the east, where the blessed tathāgata, the worthy, fully awakened Samantabhadra dwelt. The flower
buds they had cast appeared in that buddha field, and when they had been sprinkled on that blessed tathāgata, the worthy,
fully awakened Samantabhadra and on those bodhisatvas, they filled that whole world sphere. The bodhisatvas living in that
world sphere asked the blessed tathāgata, the worthy, fully awakened Samantabhadra, “Blessed One, where is this rain of such
beautiful flowers falling from?”

That blessed one said, “Sons of good family, this is happening because the bodhisatva Akṣayamati has arrived in the
world sphere Enduring, the buddha field of the blessed Śākyamuni, to see that blessed tathāgata Śākyamuni, to
honor him, to give him offerings, to pay respect to him, and to listen to his Dharma. The bodhisatvas who have gathered in
that world sphere from the ten directions have scattered those flowers. That blessed tathāgata Śākyamuni is giving the
exposition of the Dharma called ‘A Chapter of the Great Collection,’ and living beings in number beyond measure are about to
comprehend the Dharma.”

The bodhisatvas said, “Blessed One, how far from here is that world sphere where the tathāgata Śākyamuni dwells?”

The blessed one said, “There is a world sphere called Enduring, which lies to the west of this buddha
field, past as many buddha fields as there are grains of sand in ten River Gaṅgās. A tathāgata, worthy, fully awakened one by
the name of Śākyamuni dwells there, remains there, and lives while teaching the Dharma.”

They said, “Blessed One, let us see that world sphere Enduring, that blessed tathāgata, that worthy,
fully awakened Śākyamuni, and those bodhisatvas.”

At that moment, the tathāgata, worthy, fully awakened Samantabhadra emitted from his body such a light that, once it
had penetrated all those buddha fields, the world sphere Enduring, the Blessed Tathāgata Śākyamuni and his
bodhisatvas were seen by his own bodhisatvas. When they saw them, they all got up from their seats, joined the palms of their
hands, bowed to the Blessed Tathāgata Śākyamuni and to those bodhisatvas and said, “Blessed One, where have so many
bodhisatvas gathered from? They fill that world sphere to the point where one could not even insert the tip of a strand of
hair between them.”

That blessed one said, “Those bodhisatvas, sons of good family, have gathered from immeasurable buddha fields in the
ten directions to hear about the Dharma.”

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Why, son of good family, is your name
Imperishable Intelligence?”

Akṣayamati said, “Venerable Śāradvatīputra, the name Imperishable Intelligence is the outcome of not apprehending any
phenomena. Why? Because of the imperishability of all phenomena.”

Śāradvatīputra said, “Give us some inspired speech, son of good family, on the subject of the bodhisatvas’ teaching on
the imperishability of all phenomena.”

Akṣayamati said, “Venerable Śāradvatīputra, generating the mind of awakening for the first time is imperishable. For
what reason? As it is unadulterated, that mind is developed in a way that is unadulterated by any affliction. That mind is
developed in a way that is beyond any adulteration, as it has no desire for other vehicles. That mind is developed in a way
that is firm, as it is not corrupted by any opponent. That mind is developed in a way that is unbreakable by any of the māras.
That mind is developed in a way that is steady, because it is the cause of the attainment of all roots of virtue. That mind is
developed in a way that is permanent, as it discerns the impermanence of all conditioned things. That mind is developed in a
way that is immovable, as it is the basis for the attainment of the qualities of a buddha. That mind is developed in a way
that is uncrushable, as it is separated from any wrong practice. That mind is developed in a way that is well fixed, as it is
unwavering. That mind is developed in a way that is beyond comparison, as it has no contrast. That mind is developed in a way
that is adamantine, as it pierces all phenomena. That mind is developed in a way that is boundless, as it accumulates
immeasurable quantities of merit. That mind is developed in the same manner with respect to the intentions of all beings. That
mind is developed in a way that is undifferentiated, as it sets nothing apart. That mind is developed in a way that is pure,
as it is essentially undefiled. That mind is developed in a way that is immaculate, as it is connected with the splendor of
insight. That mind is developed as deep meditation, as it never
gives up its determination. That mind is developed in a wide-open manner, as its friendliness is similar to the expanse of the
sky. That mind is developed extensively, as it gives all living beings an opportunity. That mind is developed in a way that is
unobstructed, as it is bent toward unattached wisdom. That mind is developed in accordance with birth in every state of
existence, as its great compassion never ceases. That mind is developed in a way that is never ceasing, as it is the knowledge
of how to transform. That mind is developed as something desirable, as it is praised by the omniscient. That mind is developed
as something worthy to be admired, as it engages with other vehicles. That mind is developed as something that is not seen
among the things usually seen by living beings. That mind is developed as the seed of all the qualities of a buddha. That mind
is developed in a way that is unbreakable by any phenomena. That mind is developed as the foundation of all states of
happiness. That mind is developed in a way that is adorned with the accumulation of merit. That mind is developed through the
accumulation of wisdom. That mind is developed in a way that is prosperous, through the accumulation of generosity. That mind
is developed as the outcome of aspirations, through the accumulation of morality. That mind is developed in a way that is hard
to overcome, through the accumulation of patient acceptance. That mind is developed in a way that is hard to conquer, through
the accumulation of vigor. That mind is developed as having the essential character of peace, through the accumulation of
meditation. That mind is developed in a way that is unhindered, through the accumulation of insight. That
mind is developed in a way that is without harm, through the accumulation of great friendliness. That mind is developed in a
way that is stable and firmly rooted, through the accumulation of great compassion. That mind is developed in a way that is
established in joy, happiness, and delight, through the accumulation of great joy. That mind is developed in a way that is
undisturbed by either pleasure or suffering, through the accumulation of great equanimity. That mind is developed in a way that is blessed by the powerful presence of all the
buddhas. That mind is developed in an unbroken manner, as it keeps the lineage of the Three Jewels unbroken. That mind is
developed in a way that is praised in communities throughout the buddha fields in the ten directions. Is there any
perishability, Venerable Śāradvatīputra, in the mind of omniscience generated thus?”

Śāradvatīputra said, “Not at all, son of good family. One who holds that such a mind of omniscience could perish would
hold that space would perish.”

Akṣayamati said, “The mind of the Tathāgata, Venerable Śāradvatīputra, is imperishable. That mind of awakening is
generated as its root, which is why it is imperishable. The masses of morality, concentration, insight, liberation, and the
liberated wisdom vision of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as
their root, which is why it is imperishable. The meditations, liberations, concentrations, and states of
absorption of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root,
which is why it is imperishable. The generosity, morality, patient acceptance, vigor, meditation, and insight of
the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it
is imperishable. The friendliness, compassion, joy, and equanimity of the Tathāgata, Venerable Śāradvatīputra, are
imperishable. That mind of awakening is generated as their root, which is why it is imperishable. The ten powers, the four kinds of fearlessness, and the eighteen particular
qualities of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root,
which is why it is imperishable. In short, Venerable Śāradvatīputra, all the qualities of a buddha are imperishable. That mind
of awakening is generated as their root, which is why it is imperishable. Since it keeps the succession of the Three Jewels
unbroken, it is imperishable. Since the sphere of living beings is imperishable, it is imperishable. Since it is bent upon the
wisdom of that fact that the sphere of living beings is imperishable, it is imperishable. Since it discerns the mental
behavior of all beings, it is imperishable. Since it does not break any of one’s former aspirations, it is imperishable. Since
it is transformed into the unconditioned, it is imperishable. Since it brings beings to maturity with respect to the
unconditioned, it is imperishable. Since its knowledge of cessation and its knowledge of the absence of birth are
imperishable, it is imperishable. Since it neither arises nor disintegrates, it is imperishable. Since it is the complete
realization of the wisdom of the fact that all phenomena are originally imperishable, it is imperishable. This, Venerable
Śāradvatīputra, is the bodhisatvas’ imperishable mind of awakening.

“Furthermore, Venerable Śāradvatīputra, the bodhisatvas’ intention is also imperishable. Why? That intention is not
artificial, as it is not made up. It is not made up, as it is without hypocrisy. It is without hypocrisy, as it is right
understanding. It is right understanding, as it is without pretense. It is without pretense, as it is pure. It is pure, as it
is straight. It is straight, as it is not crooked. It is not crooked, as it is clear. It is clear, as it is not uneven. It is
not uneven, as it is firm. It is firm, as it is not broken. It is not broken, as it is stable. It is stable, as it is
unwavering. It is unwavering, as it is not dependent. It is not dependent, as it is not attached. It is not attached, as it is
especially noble. It is especially noble, as it is irreproachable. It is irreproachable, as it is the performance of good
actions. It is the performance of good actions, as it is not
blamed in secrecy. It is not blamed in secrecy, as it is free from remorse. It is free from remorse, as it is without
distress. It is without distress, as it is true. It is true, as it is undeceiving. It is undeceiving, as it acts in accordance
with what has been promised. It acts in accordance with what has been promised, as it is well done. It is well done, as it is
without reprehension. It is without reprehension, as it is unerring. It is unerring, as it is steady. It is steady, as it is
not falling back. It is not falling back, as it cares for living beings. It is care for living beings, as it is rooted in
great compassion. It is rooted in great compassion, as it is indefatigable. It is indefatigable, as it is the knowledge of the
way to bring beings to maturity. It is the knowledge of the way to bring beings to maturity, as it does not seek self-centered
pleasure. It does not seek self-centered pleasure, as it does not hope for recompense. It does not hope for recompense, as it
is unattached to material things. It is unattached to material things, as it is confidence in the Dharma. It is confidence in
the Dharma, as it cares for weak living beings. It cares for weak living beings, as it is an assistant. It is an assistant, as
it is a refuge. It is a refuge, as it is a protector. It is a protector, as it is without affliction. It is without
affliction, as it is complete understanding. It is complete understanding, as it is beyond abuse. It is beyond abuse, as it is
good intention. It is good intention, as it is not anything in particular. It is not anything in particular, as it is
completely pure. It is completely pure, as it is completely virtuous. It is completely virtuous because of its inner
stainlessness. It is inwardly stainless because of its outer purity. It is outwardly pure because of its complete purity in
all aspects.

“That intention of the bodhisatvas, Venerable Śāradvatīputra, should be seen as being for the sake of the abandonment
of envy, and it should be seen as imperishable since it brings
envious beings to maturity. That intention should be seen as being for the sake of getting rid of the stain of immorality, and
it should be seen as imperishable since it brings immoral beings to maturity. That intention should be seen as being for the
sake of getting rid of ill will, harshness, and negativity, and it should be seen as imperishable since it brings beings with
negative attitudes to maturity. That intention should be seen as being for the sake of getting rid of sloth, and it should be
seen as imperishable since it brings slothful beings to maturity. That intention should be seen as being for the sake of
getting rid of lack of concentration, and it should be seen as imperishable since it brings beings who lack concentration to
maturity. That intention should be seen as being for the sake of getting rid of bad insight, and it should be seen as
imperishable since it brings beings with bad insight to maturity. Thus, Venerable Śāradvatīputra, intention should be seen as
being for the sake of getting rid of all the nonvirtuous phenomena of all living beings, but it should be seen as imperishable
since it brings all beings to strive for virtue. This, Venerable Śāradvatīputra, is called the bodhisatvas’
imperishable intention.

“Furthermore, Venerable Śāradvatīputra, the bodhisatvas’ practice is imperishable, as their intention is imperishable.
Why? The intention of generosity is the bodhisatvas’ imperishability of practice, while their practice is the appearance that
they give away all their possessions. The intention of moral discipline is the bodhisatvas’ imperishability of practice, while
their practice is the appearance of taking upon themselves moral discipline, training, the qualities of asceticism, and
penance. The intention of patient acceptance is the bodhisatvas’ imperishability of practice, while their practice is the
appearance of the absence of aggressive thoughts toward any being. The intention of vigor is the bodhisatvas’ imperishability of practice, while their
practice is the appearance of having all roots of virtue as a basis. The intention of meditation is the
bodhisatvas’ imperishability of practice, while their practice is the appearance of the application of their
meditation. The intention of insight is the bodhisatvas’ imperishability of practice, while their practice is
the appearance of the application of what they have learned. The intention of friendliness, compassion, joy, and equanimity is
the bodhisatvas’ imperishability of practice, while their practice is the appearance of bringing benefits and happiness to
living beings, bringing joy and confidence in the Dharma, and getting rid of aversion and attachment. The intention concerning
the body is the bodhisatvas’ imperishability of practice, as it is the purification of the threefold vows related to physical
deeds. The intention concerning the speech is the bodhisatvas’ imperishability of practice, as it is the giving up of the four
kinds of negative deeds in speech. The intention concerning the mind is the bodhisatvas’ imperishability of practice, as it is
the absence of covetousness, ill will, and wrong views. The intention concerning study is the bodhisatvas’ imperishability of
practice, as they have no teacher’s secrecy concerning the Dharma. The intention of having no teacher’s secrecy concerning the
Dharma is the bodhisatvas’ imperishability of practice, as it is the practice of generating the mind of omniscience. The
intention of generating the mind of omniscience is the bodhisatvas’ imperishability of practice, as it leads other living
beings to adopt the mind of awakening. The intention of leading other living beings to adopt the mind of awakening is the
bodhisatvas’ imperishability of practice, as it puts living beings in touch with the roots of virtue. The intention of
practice concerned with the roots of virtue is the bodhisatvas’ imperishability of practice, as it dedicates to awakening. The
intention to dedicate to awakening is the bodhisatvas’ imperishability of practice, as it is the attainment of all the
qualities of a buddha. The intention to attain all the
qualities of a buddha is the bodhisatvas’ imperishability of practice, as it is the understanding of the sacred Dharma.
Understanding the sacred Dharma is the bodhisatvas’ imperishable practice, as it is the admission of one’s wrongdoings. The
intention to admit one’s wrongdoings is the bodhisatvas’ imperishability of practice, as it is the confession of one’s
negative actions. The intention to confess one’s negative actions is the bodhisatvas’ imperishability of practice, as it is
rejoicing in all merit. The intention to rejoice in all merit is the bodhisatvas’ imperishability of practice, as it is the
collection of an immeasurable accumulation of merit. The intention to collect an immeasurable accumulation of merit is the
bodhisatvas’ imperishability of practice, as it is the request of teachings from all the buddhas. The intention to request
teachings from all the buddhas is the bodhisatvas’ imperishability of practice, as it is the support of the sacred Dharma. The
intention to support the sacred Dharma is the bodhisatvas’ imperishability of practice, as it is the deed of a holy person.
The intention of the deed of a holy person is the bodhisatvas’ imperishability of practice, as it frees others from their
burdens. The intention of freeing others from their burdens is the bodhisatvas’ imperishability of practice, as it consists in
never taking off the strong armor of vigor. The intention to never take off the strong armor of vigor is the bodhisatvas’
imperishability of practice, as it is the carrying out of the duties of all beings.

“Furthermore, Venerable Śāradvatīputra, there are four imperishable practices of the bodhisatvas. What are these four?
They are the imperishability of practice that is the mind of awakening, the imperishability of practice that is
explanation—the gift of the Dharma, the imperishability of practice that consists in bringing beings to maturity, and the imperishability of practice that consists in
accumulating roots of virtue. These are the four imperishable practices.

“There are four more imperishable practices. What are these four? They are the imperishability of practice that
consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness, the
imperishability of practice that consists in tirelessness in amassing the accumulations of merit and wisdom, the
imperishability of practice that consists in tirelessness in the quest for learning, and the imperishability of practice that
consists in tirelessness in knowing how to dedicate to awakening. These are the four imperishable practices.

“There are four more imperishable practices. What are these four? They are the imperishability of practice that
consists in understanding numbers, the imperishability of practice that consists in understanding weights, the imperishability
of practice that consists in understanding through investigation, and the imperishability of practice that consists in
understanding through discernment. These are the four imperishable practices.

“There are four more imperishable practices. What are these four? They are the imperishability of practice that
consists in understanding the causes of affliction, the imperishability of practice that consists in understanding the causes
of purity, the imperishability of practice that consists in proclaiming the causes of affliction, and the imperishability of
practice that consists in proclaiming the qualities and advantages of purity. These are the four imperishable practices.

“There are four more imperishable practices. What are these four? They are the imperishability of practice that
consists in investigating the aggregates, the imperishability of practice that consists in investigating the elements, the
imperishability of practice that consists in investigating the sense sources, and the imperishability of practice that
consists in investigating dependent origination. These are the four imperishable practices.

“There are four more imperishable practices. What are these four? They are the imperishability of practice that
consists in explaining that formative factors are impermanent, the imperishability of practice that consists in explaining
that formative factors are suffering, the imperishability of practice that consists in explaining that all phenomena are
selfless, and the imperishability of practice that consists in explaining the enjoyment of peace in nirvāṇa. These are the four imperishable practices.

“In short, Venerable Śāradvatīputra, all of the bodhisatvas’ practices are inclined toward omniscience, directed
toward omniscience, and bent upon omniscience. As omniscience is imperishable, all the practices of the bodhisatvas are
therefore also imperishable. This, Venerable Śāradvatīputra, is called the bodhisatvas’ imperishable
practice.

“Furthermore, Venerable Śāradvatīputra, the determination of the bodhisatvas is also imperishable. Why is this? It is
because it rests upon all the roots of virtue. Whatever the bodhisatvas think rests upon the roots of virtue because of their
determination. It is the determination to pass on, as it is to progress from one stage the next. It is the determination to
cross over, as it is to go to a different state. It is the highest determination, as it is utterly noble. It is an especially
noble determination because it grasps specific qualities. It is the determination that has all the qualities of a buddha
clearly in view. It is the determination that rests upon qualities that accord with that which is especially noble. It is the
determination to carry through all undertakings. It is a persevering determination, because of its indefatigability in
perseverance. It is the determination of perfected vows, because of the fulfillment of the vows. It is an unassailable
determination, since one has only oneself as a companion. It is the determination on the stage of being well trained, because
of the absence of unruliness. It is the determination on the stage of being disciplined, because of nobility. It is the
unmixed determination, because it is not contaminated by the afflictions of untrained beings. It is the determination of giving gifts that are hard to give, because of the giving of
even the head, the best part of the body. It is the determination of morality that is hard to practice, because of the
assistance for the immoral. It is the determination of patient acceptance that is hard to practice, because of putting up with
the faults of weak beings. It is the determination of vigor that is hard to practice, because of giving up the awakening of
disciples and isolated buddhas even when one has it at hand. It is the determination of meditation that is hard to practice,
because of not enjoying the taste of meditation. It is the determination of insight that is hard to practice,
because of not deriding the accumulation of any root of virtue. It is the determination to carry through any practice
undertaken, because of completing the duties of all beings. It is the determination that is free from conceit, pride,
haughtiness, self-conceit, self-esteem, the pride of modesty, and illusory pride, because of discerning through knowledge. It
is the determination of regarding all beings as worthy of gifts, because of not hoping for recompense. It is the determination
of fearlessness, because of understanding the deep Dharma of the buddhas. It is the determination to go to a different state,
because of progressing by means of powers. It is the determination to never be fainthearted, because of helping those carrying
burdens. It is an imperishable determination, because of constant efforts.

“Furthermore, determination is said to be kindness to nonhumans, friendliness to living beings, thought for the
welfare of the noble, compassion for those who are not noble, respect for the masters, protection for the unprotected, a
refuge for those without refuge, an island for the shipwrecked,
an ideal for those without ideals, friendship to the friendless, straightness to the crooked, correctness to the unruly,
absence of fraud to the fraudulent, absence of trickery to the dissemblers, gratitude to the ungrateful, thankfulness to the
harmful, help to the unhelpful, truth to the mistaken, humility to the stubborn, absence of reproach to the virtuous, refrain
from proclaiming the mistakes of others, protection to those who behave wrongly, refrain from seeing faults in any skillful
practice of virtue, homage to all those who are worthy of offerings, adequate obedience to admonitions, enjoyment of
instructions and admonitions, respect for the hermits, absence of desire for gain, honor, and fame, absence of regard for
one’s own body or life, absence of hypocrisy because of pure determination, absence of boasting because of restraint in
speech, absence of threats because of contentment with what one has, responsiveness because of the lack of any mental
afflictions, inclination toward existence because of the accumulation of all roots of virtue, and endurance of any suffering
because of concern for all beings.

“Thus, the determinations of those holy persons are all imperishable. All the afflictions of existence cannot cause
them to perish, as they are supported by all merit. They are the nourishment of all beings, and one attains imperishable
knowledge by them. This, Venerable Śāradvatīputra, is called the bodhisatvas’ imperishable
determination.”

Then Venerable Śāradvatīputra said to the bodhisatva Akṣayamati, “Son of good family, is there any other imperishability of the bodhisatvas?”

Akṣayamati said, “There is, Venerable Śāradvatīputra. The generosity of the bodhisatvas is also imperishable. Why? It
is immeasurable. Venerable Śāradvatīputra, the bodhisatvas’ enjoyment of generosity is immeasurable. They give food to those
who desire food, in order to display life, eloquence, happiness, strength, and complexion. They give drinks to those who
desire drinks, to eliminate the thirst of all their afflictions. They give vehicles to those who desire vehicles, to collect
all kinds of things that bring happiness and welfare. They give clothes to those who desire clothes, in order to purify their
modesty, bashfulness, and golden complexion. They give lamps to those who desire lamps, to provide them with the divine sight
of the Tathāgata. They give music to those who desire music, to purify their divine hearing of the Tathāgata. They give
perfumes and unguents to those who desire perfumes and unguents, to anoint them with morality, learning, and concentration.
They give garlands to those who desire garlands, to make them attain the flowers of remembrance, eloquence, and the limbs of
awakening. They give aromatic powders to those who desire aromatic powders, to make them attain a pleasant bodily scent. They
give all kinds of tastes to those who desire all kinds of tastes, to bring about the character of the great beings that
consists in having excellent taste. They give houses to those who desire houses, to provide all beings with houses, refuges,
places to go to, and places of protection. They give places of rest to those who desire places of rest, to eliminate all their
hindrances and make them attain the abodes of the gods, the abodes of Brahmā, and the tathāgatas’ place of rest. They give seats to those who desire seats, to make them
attain the adamantine seat, the seat of awakening, in each of the great trichiliocosms. They give the necessities of life to
those who desire the necessities of life, to make them complete the necessities for awakening. They give medicine to the sick
and to those who desire medicine, to make them complete the happiness that is the ambrosia of agelessness and
deathlessness.

“The bodhisatvas’ gift consisting in letting female and male slaves go is to complete self-originated wisdom, which is
dependent only on itself, on its own power. The bodhisatvas’ gift consisting in giving away all kinds of riches, gold, silver,
jewels, pearls, lapis lazuli, conches, crystals, and corals is to complete the thirty-two major marks of a great being. The
bodhisatvas’ gift consisting in giving away different kinds of ornaments is to complete the eighty excellent minor marks. The
bodhisatvas’ gift consisting in giving away head jewels and diadems is to obtain the invisible crown of the head. The
bodhisatvas’ gift consisting in giving away vehicles, horses, elephants, carts, and footmen is to complete the Great Vehicle.
The bodhisatvas’ gift consisting in giving away gardens, palaces, meditation groves, and monasteries is to complete the
multitude of limbs of meditation. The bodhisatvas’ gift consisting in giving away their dear sons, daughters, and
wives is for the sake of waking up to the joy of incomparable, complete awakening. The bodhisatvas’ gift consisting in giving away riches, grains, treasuries, and granaries
is to fill the treasuries and granaries of the sacred Dharma. The bodhisatva’s gift consisting in giving away sovereignty over
villages, towns, market towns, royal cities, capitals, Jambudvīpa, or the four continents is to go to the seat of awakening of
the King of the Dharma, which is excellent in all respects. The bodhisatvas’ gift consisting in giving away all pleasure, joy,
and amusement is to attain joy and confidence in the Dharma.

“The feet are the bodhisatvas’ gift in order to go to the seat of awakening on the feet of the sacred Dharma. The
palms of the hands are the bodhisatvas’ gift in order to give the hands of the sacred Dharma to all beings. The ears and nose
are the bodhisatvas’ gift in order to attain unimpaired faculties. The eyes are the bodhisatvas’ gift so that, with regard to
all beings, they may attain the unhindered sight of a buddha, the sight of the Dharma. The head, the best part of the body, is
the bodhisatvas’ gift in order to attain the highest omniscience that is superior to the three realms. The bodhisatvas’ gift
when giving away flesh and blood is to nourish bodies without strength, so that they may attain strength. The bodhisatvas’
gift when giving away their skin is to purify a golden complexion, with the skin soft and shining. Bones and marrow are the
bodhisatvas’ gift in order to attain the body of a buddha, unbreakable and firm as a diamond and strong as that of Nārāyāṇa.

“Furthermore, Venerable Śāradvatīputra, there is no gift of the bodhisatvas for the sake of seeking perverted
pleasure. There is no gift that entails harm to living beings. There is no gift that produces conceit. There is no gift that
is accompanied by fear, worries, or shame. There is no gift that is not given once it has been offered. There is no gift that
is smaller than promised. There is no gift of bad things when good things are available. There is no gift offered without
determination. There is no gift offered with falsehood or fraud. There are no artificial gifts. There is no gift offered for
the sake of getting a certain result, for the sake of frivolity. There is no gift given with a wrong intention. There is no
gift offered with deluded intentions. There is no gift offered with the intention of seeking a goal. There is no gift offered
with perverted intentions. There is no gift offered without faith. There is no gift not offered with joy. There is no gift to
which they are attached. There is no gift offered because of compliance. There is no gift offered while conceiving of a
difference between living beings. There is no gift offered while seeking out a special recipient. There is no gift offered
while despising any being as unworthy of gifts. There is no gift accompanied by praise of the moral and blame of the immoral.
There is no gift offered in the expectation of a return. There is no gift offered for the sake of renown, fame, and praise.
There is no gift offered to exalt themselves and deprecate others. There is no gift that causes subsequent annoyance. There is
no gift offered with regret. There is no gift offered with remorse. There is no gift that is irksome. There is no gift offered
with hidden hope. There is no gift offered with criticism. There is no gift offered with the hope that a good result for
themselves should be expected. There is no gift that is measured out. There is no gift that produces rage, aversion, delusion,
or harmfulness. There is no gift that is troublesome to the one
who asks. There is no gift offered with mocking and derision. There is no gift offered with hostility. There is no gift
offered that has already been thrown away. There is no gift that is not treated with respect. There is no gift that is not
from their own hands. There is no gift that is not always given. There is no gift offered without serenity. There is no gift
prompted by others. There is no gift offered with special limitations. There is no gift that is less than appointed. There is
no gift that is not in accordance with the original resolution. There is no gift offered while thinking, ‘That being is not a
worthy recipient.’ There is no gift offered with contempt for the small. There is no gift offered with pride because it is
magnificent. There is no gift offered with the wrong purpose. There is no gift offered with the wish for any particular birth.
There is no gift offered for the sake of the enjoyment of beauty, pleasure, and power. There is no gift offered with the wish
to be reborn as Śakra, Brahmā, a protector of the world, or in the group of all the gods. There is no gift that is dedicated
to the vehicles of the disciples or the isolated buddhas. There is no gift offered with the wish to be a crown prince and to
have the power of a king. There is no gift of which the result disappears in one lifetime. There is no gift offered while
thinking, ‘One lifetime is enough; further giving is not needed.’ There is no gift that is not transformed into the mind of
omniscience. There is no unsuitable gift. There is no gift given at the wrong time. There is no gift of poison or weapons.
There is no gift that involves the injury of living beings.

“The generosity of the bodhisatvas is not censured by the wise. That generosity is accomplished in the form of
emptiness, which is why it is imperishable. That generosity is pervaded by the absence of distinguishing marks, which is why
it is imperishable. That generosity is established in the absence of longing for anything, which is why it is imperishable.
That generosity is transformed into the unconditioned, which is why it is imperishable. That generosity is correctly
undertaken, which is why it is imperishable. That generosity is not contaminated by the three realms, which is why it is
imperishable. That generosity has liberation as its outcome,
which is why it is imperishable. That generosity is the absolute subjugation of all the māras, which is why it is
imperishable. That generosity is not mixed with any of the afflictions, which is why it is imperishable. That generosity is
going to a different state, which is why it is imperishable. That generosity is definitely a good deed, which is why it is
imperishable. That generosity is the accumulation of merit on the way to awakening, which is why it is imperishable. That
generosity is rightly dedicated, which is why it is imperishable. That generosity has liberation as its outcome and is an
ornament of the place of awakening, which is why it is imperishable. That generosity is the nourishing of all beings, which is
why it is imperishable. That generosity is boundless, which is why it is imperishable. That generosity is beyond decrease,
which is why it is imperishable. That generosity is not included in anything, which is why it is imperishable. That generosity
is never interrupted, which is why it is imperishable. That generosity is abundant, which is why it is imperishable. That
generosity is without any basis, which is why it is imperishable. That generosity is endless, which is why it is imperishable.
That generosity is faultless, which is why it is imperishable. That generosity is blameless, which is why it is imperishable.
That generosity is never subdued, which is why it is imperishable. That generosity is unsurpassed, which is why it is
imperishable. That generosity is bent on the wisdom of omniscience, which is why it is imperishable. This, Venerable
Śāradvatīputra, is called the bodhisatvas’ imperishable generosity.”

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Well described by you, son of good
family, was this imperishability of the bodhisatvas’ generosity. Give us some inspired speech, son of good family, on the
subject of the imperishability of the bodhisatvas’ morality,
how the morality of the bodhisatvas becomes imperishable.”

Akṣayamati said, “The bodhisatvas’ mass of pure morality, Venerable Śāradvatīputra, is imperishable in sixty-five
ways. What are these sixty-five ways? They are ⁽¹⁾ not harming any living being; ⁽²⁾ not stealing others’ possessions; ⁽³⁾
having no desire for others’ wives; ⁽⁴⁾ telling no lies to any being; ⁽⁵⁾ not committing slander through being content with
one’s own circle of followers; ⁽⁶⁾ enduring harsh words and not speaking harshly; ⁽⁷⁾ giving up gossip and not chattering
confusedly; ⁽⁸⁾ not being greedy through rejoicing in others’ pleasure; ⁽⁹⁾ not bearing ill will through tolerating ways of
speech involving accusation and slander; ⁽¹⁰⁾ holding right views through staying away from the teachings of other teachers;
⁽¹¹⁾ trusting in the Buddha through having no impurity of thought; ⁽¹²⁾ trusting in the Dharma, as it is the sacred Dharma
that teaches the way things are; ⁽¹³⁾ trusting in the community through the joy caused by all groups of saints; ⁽¹⁴⁾ being
obedient through respect for the teachers; ⁽¹⁵⁾ paying obeisance with the body through honoring the Buddha, his Dharma, and
the Community with full prostration; ⁽¹⁶⁾ having no lax morality through seeing the smallest imperfection as a danger; ⁽¹⁷⁾
having unbroken morality through not relying on any other vehicle; ⁽¹⁸⁾ having unimpaired morality through avoiding bad
rebirth; ⁽¹⁹⁾ having unadulterated morality through not being corrupted by the afflictions of bad people; ⁽²⁰⁾ having
untroubled morality through increasing only virtuous qualities; ⁽²¹⁾ having the morality of the noble through behaving in the
way one wishes; ⁽²²⁾ having morality that is praised through not being faulted by the wise; ⁽²³⁾ having morality that is of
the best kind through its close relation to recollection and awareness; ⁽²⁴⁾ having morality that is not derided, as it is
without imperfection in all respects; ⁽²⁵⁾ having morality that is well guarded through the guarding of the senses; ⁽²⁶⁾ having morality of wide renown through bearing all the
teachings of the Buddha in mind; ⁽²⁷⁾ having the morality of moderate wishes through knowing due moderation; ⁽²⁸⁾ having the
morality of being content through rejecting attachment; ⁽²⁹⁾ having the morality that is essentially aloof through body and
mind being detached from the world; ⁽³⁰⁾ having the morality of staying in the wilderness through shunning entertainment; ⁽³¹⁾
having the morality that is content with the family of saints as it is not for the sake of complying with others; ⁽³²⁾ having
the morality that is in accordance with the qualities of the pure and with severe austerity, through having all the roots of
virtue in one’s own power; ⁽³³⁾ having the morality of the harmony between words and actions through the propitiation of both
gods and humans; ⁽³⁴⁾ having the morality of friendliness through protecting all beings; ⁽³⁵⁾ having the morality of
compassion through patiently accepting all suffering; ⁽³⁶⁾ having the morality of joy through the absence of despondency; ⁽³⁷⁾
having the morality of equanimity through giving up aversion and attachment; ⁽³⁸⁾ having the morality of examining one’s own
mistakes through introspection concerning one’s own thoughts; ⁽³⁹⁾ having the morality of seeing nothing wrong in the mistakes
of others through protecting the minds of others; ⁽⁴⁰⁾ having the morality of generosity through bringing beings to maturity;
⁽⁴¹⁾ having the morality that is well adopted through guarding morality; ⁽⁴²⁾ having the morality of patient acceptance
through the absence of hostile thoughts toward any being; ⁽⁴³⁾ having the morality of vigor through never turning back; ⁽⁴⁴⁾
having the morality of meditation through increasing the accumulation of the limbs of awakening; ⁽⁴⁵⁾ having
the morality of insight through never having enough of the root of virtue that consists in learning; ⁽⁴⁶⁾ having the morality
of learning through grasping the essence of learning; ⁽⁴⁷⁾ having the morality of relying on a spiritual friend through
increasing the accumulation of the limbs of awakening; ⁽⁴⁸⁾ having the morality of avoiding bad friends through rejecting
wrong ways; ⁽⁴⁹⁾ having the morality that has no concern for the safety of the body through understanding the concept of
impermanence; ⁽⁵⁰⁾ having the morality of not seeking the
safety of one’s life through acting with zeal for the roots of virtue; ⁽⁵¹⁾ having the morality that is without regret through
pure intention; ⁽⁵²⁾ having the morality that is not artificial through pure action; ⁽⁵³⁾ having the morality that is without
great desires through pure determination; ⁽⁵⁴⁾ having indefatigable morality through actions well done; ⁽⁵⁵⁾ having the
morality that is without conceit since it is without arrogance; ⁽⁵⁶⁾ having the morality that is without frivolity through the
absence of greed; ⁽⁵⁷⁾ having the morality that is undistracted because of straightness, that is, having thoughts
one-pointedly directed toward their objects; ⁽⁵⁸⁾ having the morality that is not loquacious through being well trained; ⁽⁵⁹⁾
having the morality that is disciplined through being undisturbed; ⁽⁶⁰⁾ having the morality that is peaceful through the
appeasement of the primary and secondary afflictions; ⁽⁶¹⁾ having the morality of adequately grasping gentle speech through
acting according to the instructions; ⁽⁶²⁾ having the morality of bringing living beings to maturity through not giving up the
ways of attracting people; ⁽⁶³⁾ having the morality of guarding the sacred Dharma through not wasting riches; ⁽⁶⁴⁾ having the
morality of fulfilling all wishes through being originally pure; ⁽⁶⁵⁾ having the morality of attaining the morality of the
Tathāgata through being transformed into that morality; ⁽⁶⁶⁾ and having the morality that is concerned with the concentrations
and states of absorption of the buddhas through having the same attitude toward all beings. Venerable Śāradvatīputra, the
bodhisatvas’ mass of pure morality is imperishable in these sixty-five ways.

“Furthermore, Venerable Śāradvatīputra, morality is where there is no attribution of a self, an animated being, a
life principle, a life-sustaining principle, a spirit, a personality, a man, or a human being. Morality is where there is no
attribution of form, feeling, perception, formative factors,
or consciousness. Morality is where there is no attribution of the element of earth, the element of water, the element of
fire, or the element of wind. Morality is where there is no attribution of the distinguishing marks of the eye and forms, the
ear and sounds, the nose and smells, the tongue and tastes, the body and physical objects, or the mind and mental phenomena.
Morality is where there is no attribution of body, speech, or mind.

“Morality has the essential character of peaceful meditation through one-pointedness. Morality has the essential
character of expanded vision through skill in discerning phenomena. Morality is the knowledge of emptiness, fully beyond
distinguishing marks, beyond anything to long for, and not mingled with the three realms. Morality is the patient acceptance
of the absence of birth, brought about as unconditioned, and unborn. Morality is not made and not active. Morality is not born
in the beginning, does not perish in the end, and does not remain in between. Morality is pure thought, not dependent on
consciousness, and not mingled with mental effort. Morality is not dependent on the desire realm, does not remain in the form
realm, and does not stay in the formless realm. Morality is the giving up of the impurities of passion, which is avoiding
malice, harshness, faults, and aversion and which is the absence of delusion, obscurity, and ignorance. Morality is neither
belief in permanence nor belief in nihilism and is not in discord with the principle of dependent origination. Morality is
without the principle of an ego, it is without possession, and
it does not abide by the view that there is a permanent substance. Morality is without attachment to names and signs, it does
not abide by the distinguishing marks of form, and it does not mingle with names and forms. Morality is the absence of causal
bad dispositions. It is the nonarising of doctrinal viewpoints, and it does not abide by hindrances like regret. Morality does
not abide by the root of nonvirtue that is attachment, it does not abide by the root of nonvirtue that is aversion, and it
does not abide by the root of nonvirtue that is delusion. Morality is indefatigable and without desires and thus has the
essential character of fitness. Morality is the noninterruption of the buddhas’ lineage because of the attainment of the
transcendent body. It is the noninterruption of the lineage of the Dharma because of the attainment of nonseparation from the
realm of phenomena. It is the noninterruption of the lineage of the community because the unconditioned is revealed.

“Morality, Venerable Śāradvatīputra, should be seen as imperishable because of the imperishability of its continuity.
Why? The morality of ordinary people perishes because of the places where they are born. The morality of those who possess the
five outer supernormal powers perishes when they are deprived of their supernormal powers. The morality of humans perishes
when the ten ways of virtuous actions perish. The morality of the gods in the desire realm perishes when their merit perishes.
The morality of the sons of gods in the form realm perishes when their immeasurable states and meditations
perish. The morality of the gods in the formless realm perishes when their meditation-produced births perish. The morality of
the disciples—those still to be trained and those needing no more training—perishes in the end when they reach nirvāṇa. The
morality of the isolated buddhas perishes because of their lack of great compassion.

“On the other hand, Venerable Śāradvatīputra, the morality of the bodhisatvas is imperishable. Why? Because all types
of morality originate from that morality. Venerable Śāradvatīputra, when the seed is imperishable, the grain is also
imperishable. Similarly, Venerable Śāradvatīputra, the morality of the tathāgatas should be known as being imperishable since
its seed, the mind of awakening, is imperishable. That is why these holy beings are called those whose morality is
imperishable. This, Venerable Śāradvatīputra, is called the bodhisatvas’ imperishable
morality.

“Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Well described by you, son of good
family, was this imperishability of the bodhisatvas’ morality. Give us some inspired speech, son of good family, on the
subject of the imperishability of the bodhisatvas’ patient acceptance, how the patient acceptance of the bodhisatvas becomes
imperishable.”

Akṣayamati said, “Venerable Śāradvatīputra, the bodhisatvas’ patient acceptance is to be seen in thirty-two ways.
What are these thirty-two? ⁽¹⁾ Patient acceptance is to be seen in the giving up of bad dispositions. ⁽²⁾ Patient acceptance
is to be seen in the absence of inflicting injury. ⁽³⁾ Patient acceptance is to be seen in the absence of anguish. ⁽⁴⁾ Patient
acceptance is to be seen in the absence of malice. ⁽⁵⁾ Patient acceptance is to be seen in the absence of enmity. ⁽⁶⁾ Patient
acceptance is to be seen in the absence of rage. ⁽⁷⁾ Patient acceptance is to be seen in the absence of quarreling. ⁽⁸⁾
Patient acceptance is to be seen in the absence of dispute. ⁽⁹⁾ Patient acceptance is to be seen in not being injured by the
outside world. ⁽¹⁰⁾ Patient acceptance is to be seen in guarding oneself and others. ⁽¹¹⁾ Patient acceptance is to be seen in
being in accordance with the mind of awakening. ⁽¹²⁾ Patient acceptance is to be seen in thorough spiritual penetration. ⁽¹³⁾
Patient acceptance is to be seen in disgust for worldly things and the absence of greed. ⁽¹⁴⁾ Patient acceptance is to be seen
in the confidence in the fact that actions have consequences. ⁽¹⁵⁾ Patient acceptance is to be seen in the ornamentation of
the body. ⁽¹⁶⁾ Patient acceptance is to be seen in the purity
of speech and thought. ⁽¹⁷⁾ Patient acceptance is to be seen in firm intention. ⁽¹⁸⁾ Patient acceptance is to be seen in the
understanding that the words of abusive speech are void. ⁽¹⁹⁾ Patient acceptance is to be seen in the absence of
thought-construction. ⁽²⁰⁾ Patient acceptance is to be seen in the introspection into one’s own thoughts. ⁽²¹⁾ Patient
acceptance is to be seen in protecting the minds of others. ⁽²²⁾ Patient acceptance is to be seen in following the way to the
world of Brahmā. ⁽²³⁾ Patient acceptance is to be seen in experiencing the good qualities of gods and humans. ⁽²⁴⁾ Patient
acceptance is to be seen in perfecting the excellent major and minor marks. ⁽²⁵⁾ Patient acceptance is to be seen in attaining
a voice like that of Brahmā. ⁽²⁶⁾ Patient acceptance is to be seen in having done away with all negativities. ⁽²⁷⁾ Patient
acceptance is to be seen in having done away with malice, faults, and harshness. ⁽²⁸⁾ Patient acceptance is to be seen in
rejecting anger. ⁽²⁹⁾ Patient acceptance is to be seen in rejecting all roots of nonvirtue. ⁽³⁰⁾ Patient acceptance is to be
seen in the crushing of all one’s enemies. ⁽³¹⁾ Patient acceptance is to be seen in aloofness from the harm done by others.
⁽³²⁾ Patient acceptance is to be seen as the cause of attaining all the qualities of a buddha. The bodhisatvas’ patient
acceptance, Venerable Śāradvatīputra, is to be seen in these thirty-two ways.

“What is purified patient acceptance? One does not respond to insults with more insults, through understanding that
speech is like an echo. One does not respond to beatings with more beatings, through understanding that the body is like a
reflection. One does not respond to abuse with more abuse, through understanding that thoughts are like illusions. One does
not respond to anger with more anger, through having the determination to be peaceful. One does not feel aversion at not being
praised, through the accomplishment of one’s own qualities. One is not flattered by praise, through the absence of conceit.
One does not delight in gain, through being well trained. One feels no aversion to loss, through utter peace. One does not become perplexed by fame, through discerning it
with wisdom. One feels no despondency at the absence of fame, because of broadmindedness. One is not depressed by blame,
because one is well established. One is not exalted by praise, since one is unshakeable. One is not fatigued by suffering,
through care for living beings. One does not get excited by pleasure, because of the impermanence of conditioned pleasure. One
does not become sullied by the ways of the world, since one is dependent on nothing. One patiently accepts violence against
oneself, through using no violence against others. One accepts the cutting off of limbs and extremities, through fulfilling
the attainment of the limbs of awakening. One patiently accepts the destruction of one’s own body, through desiring the body
of a buddha. One patiently accepts every misdeed, through developing the power of performing good actions. One endures pain
and suffering, through having the courage to defeat all non-Buddhists. One undertakes every kind of asceticism, through
overpowering Śakra, Brahmā, and the protectors of the world.

“Furthermore, Venerable Śāradvatīputra, this patient acceptance is absolutely invulnerable. Why is this? It is
because it is beyond apprehension. The patient acceptance that thinks, ‘He abuses me,’ is the patient acceptance that
apprehends duality; it is not absolute patient acceptance. The patient acceptance that thinks, ‘Who abuses here?’ is the
patient acceptance that calculates and constructs phenomena; it is not absolute patient acceptance. The patient acceptance
that thinks, ‘How can it be that his eyes abuse my eyes?’ and, similarly, the patient acceptance that thinks, ‘How can my
ears, nose, tongue, body, and mind be abused by his [ . . . ] mind?’ is the patient acceptance that concerns the sense
sources; it is not absolute patient acceptance. The patient acceptance that thinks, ‘No one abuses here,’ is the patient
acceptance that conceives of selflessness; it is not absolute patient acceptance. The patient acceptance that thinks, ‘These
things come from the sounds of words,’ is the patient acceptance similar to an echo; it is not absolute patient acceptance. The patient acceptance that thinks, ‘This is
impermanent, and I am also impermanent,’ is the patient acceptance that relates to impermanence; it is not absolute patient
acceptance. The patient acceptance that thinks, ‘This is perverted, and I am not perverted,’ is the patient acceptance that is
concerned with high and low; it is not absolute patient acceptance. The patient acceptance that thinks, ‘I am right, and he is
wrong,’ is the patient acceptance that is concerned with right and wrong; it is not absolute patient acceptance. The patient
acceptance that thinks, ‘I am established on good ways, and he is established on bad ways,’ is the patient acceptance that is
concerned with good ways and bad ways; it is not absolute patient acceptance. The patient acceptance that thinks, ‘I patiently
accept impermanence, but I do not patiently accept permanence,’ is the patient acceptance that rejects by means of antidotes;
it is not absolute patient acceptance. The patient acceptance that thinks, ‘I patiently accept suffering, but I do not
patiently accept pleasure; I patiently accept selflessness, but I do not patiently accept the ego; I patiently accept the
ugly, but I do not patiently accept the beautiful,’ is the patient acceptance that rejects by means of an antidote; it is not
absolute patient acceptance. The patient acceptance that thinks, ‘I patiently accept emptiness, but I do not patiently accept
doctrinal viewpoints; I patiently accept the absence of distinguishing marks, but I do not patiently accept the
thought-constructions that consist in distinguishing marks; I patiently accept the absence of longing, but I do not patiently
accept longing; I patiently accept the absence of conditionality, but I do not patiently accept conditionality; I patiently
accept the cessation of all afflictions, but I do not patiently accept the afflictions; I patiently accept virtue, but I do
not patiently accept nonvirtue; I patiently accept the transcendent, but I do not patiently accept the worldly; I patiently
accept that which cannot be blamed, but I do not patiently accept the blamable; I patiently accept the unsullied, but I do not
patiently accept the sullied; I patiently accept the purified,
but I do not patiently accept affliction. I patiently accept nirvāṇa, but I do not patiently accept existence,’ is the patient
acceptance that rejects by means of an antidote; it is not absolute patient acceptance.

“What is absolute patient acceptance? It is to understand emptiness, but not to suppress doctrinal views or impute
the concept of emptiness. The patient acceptance of the fact that ‘doctrinal views are empty’ is absolute patient acceptance;
it is to understand the absence of distinguishing marks, but not to suppress the thoughts of distinguishing marks or impute
the concept of the absence of distinguishing marks. The patient acceptance of the fact that ‘the thoughts of distinguishing
marks are empty’ is absolute patient acceptance; it is to understand the absence of longing, but not to suppress longing or
impute the concept of the absence of longing. The patient acceptance of the fact that ‘longing is empty’ is absolute patient
acceptance; it is to understand the absence of conditionality, but not to suppress conditionality or impute the concept of the
absence of conditionality. The patient acceptance of the fact that ‘the conditioned is empty’ is absolute patient acceptance;
it is to understand the cessation of afflictions, but not to suppress afflictions or impute the concept of the cessation of
afflictions. The patient acceptance of the fact that ‘afflictions are empty’ is absolute patient acceptance; it is to
understand virtue, but not to suppress nonvirtue or impute the concept of virtue. The patient acceptance of the fact that
‘nonvirtue is empty’ is absolute patient acceptance; it is to understand the transcendent, but not to suppress the worldly or
impute the concept of transcendence. The patient acceptance of the fact that ‘the worldly is empty’ is absolute patient
acceptance; it is to understand that which cannot be blamed, but not to suppress the blamable or impute the concept of being
unblameable. The patient acceptance of the fact that ‘the blamable is empty’ is absolute patient acceptance; it is to understand the unsullied, but not to suppress the
sullied or impute the concept of being unsullied. The patient acceptance of the fact that ‘the sullied is empty’ is absolute
patient acceptance; it is to understand the pure, but not to suppress affliction or impute the concept of purity. The patient
acceptance of the fact that ‘affliction is empty’ is absolute patient acceptance; it is to understand nirvāṇa, but not to
suppress existence or impute the concept of nirvāṇa. The patient acceptance of the fact that ‘existence is empty’ is absolute
patient acceptance.

“That which is unoriginated, uncreated, unborn, and unarisen is beyond destruction. Since there is no destruction,
there is no decay. Patient acceptance of this is absolute patient acceptance. In that which is not made, unconditioned, not
imputed, unconstructed, not possible to demonstrate, not possible to display, and beyond limitations there is no origination.
That which is beyond origination does not arise, and that which does not arise is absolute patient acceptance. That kind of
patient acceptance is the patient acceptance of the unoriginated, and the patient acceptance of the fact that things are
unoriginated is absolute patient acceptance. The bodhisatvas who understand that kind of patient acceptance have achieved the
patient acceptance that was prophesied to them. This, Venerable Śāradvatīputra, is called the bodhisatvas’
imperishable patient acceptance.”

When the bodhisatva Akṣayamati had taught that exposition of the Dharma, the chapter on the imperishability of
patient acceptance, that whole assembly applauded him. To honor him, they showered him with flowers, perfumes, incense,
garlands, ointments, aromatic powders, garments, parasols, banners, and celestial pennants that had never been seen or heard
of before. They played music and proclaimed, “Those who are
not frightened, alarmed, or scared when they hear about this imperishability of patient acceptance possess the patient
acceptance of the tathāgatas.” They showered him with flowers, perfumes, incense, garlands, ointments, aromatic powders,
garments, parasols, banners, and celestial pennants in such amounts that they filled up this entire great trichiliocosm.

Then the Blessed One addressed the bodhisatva Akṣayamati, saying, “Make a vessel, son of good family, for these
flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners, and celestial pennants.”

Akṣayamati said, “The vessels of the bodhisatvas, Blessed One, are their own bodies, since they are created through
the power of their magical transformation. Thus I will make one.”

Then the bodhisatva Akṣayamati entered the bodhisatva concentration named the absorption of all forms in
the body. As soon he had done so, the flowers, perfumes, incense, garlands, ointments, aromatic powders,
garments, parasols, banners, and celestial pennants were absorbed into his navel, but his body did not appear to diminish or
to increase in size.

Then a bodhisatva called Mahāvyūha, who had come to that assembly and was sitting there, addressed the bodhisatva
Akṣayamati, saying, “Son of good family, what is the name of the concentration in which you dwell when that amount of flowers,
perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners, and celestial pennants are absorbed
into your body without your body appearing to diminish or to increase in size?”

Akṣayamati said, “The name of that concentration, son of good family, is the absorption of all forms in the
body.”

The bodhisatva Mahāvyūha asked, “What is the range of this concentration, son of good family?”

Akṣayamati said, “Even if all the forms of this great trichiliocosm, son of good family, were to be absorbed into my
body, the condition of my body would undergo no increase or decrease.”

In that assembly, some bodhisatvas, gods, and humans then thought, “We too wish to see the power of that
concentration.”

The Blessed One realized what those bodhisatvas, gods, and humans were thinking. He addressed the bodhisatva
Akṣayamati, saying, “Son of good family, you should demonstrate the power of that concentration.”

Then, by cultivating that concentration, the bodhisatva Akṣayamati absorbed that entire assembly—the bodhisatvas who
had assembled from the ten directions and the Blessed One attended by his community of monks—into his body. Having absorbed
them, he showed them such wealth and enjoyment as is found among the bodhisatvas in the multitude of world spheres in the
buddha field of the tathāgata Bhūṣaṇarāja. Everyone in that assembly thought that they had personally entered the body of the
bodhisatva Akṣayamati. Then, when the bodhisatva Akṣayamati had displayed this great miracle, he again put that entire
assembly—all those bodhisatvas who had come from the ten directions and the Blessed One attended by his community of
monks—back on their seats.

Then the bodhisatva Mahāvyūha addressed the bodhisatva Akṣayamati, saying, “The power of this concentration is
amazing, son of good family!”

Akṣayamati said, “Son of good family, even if this whole great trichiliocosm were to be absorbed into my body, the
condition of my body would display no increase or decrease.”

When this exposition of the Dharma, the chapter on the imperishability of patient acceptance, had been taught, and
when this miracle had been displayed, seventy-six million gods and humans developed the mind of incomparable absolute
awakening, and twenty thousand bodhisatvas attained the patient acceptance of the fact that phenomena are unborn.

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Well described by you, son of good
family, was this imperishability of the bodhisatvas’ patient acceptance. Give us some inspired speech, son of good family, on
the subject of the imperishability of the bodhisatvas’ vigor, how the vigor of the bodhisatvas becomes imperishable.”

Akṣayamati said, “These eight, Venerable Śāradvatīputra, are the bodhisatvas’ assumptions of vigor. What are these
eight? They are ⁽¹⁾ the imperishable armor, ⁽²⁾ the imperishable courage, ⁽³⁾ the imperishable attainment, ⁽⁴⁾ the
imperishable maturation of beings, ⁽⁵⁾ the imperishable accumulation of merit, ⁽⁶⁾ the imperishable accumulation of wisdom,
⁽⁷⁾ the imperishable accumulation of insight, and ⁽⁸⁾ the imperishable accumulation related to the attainment of all the
buddha qualities.

“What then, Venerable Śāradvatīputra, is the bodhisatvas’ imperishable armor? Not exhausted by existence, they do not
seek awakening by counting world ages, thinking, ‘For so many world ages I will put on this armor, and for so many world ages
I will not put on this armor.’ Instead, they put on the inconceivable armor, thinking, ‘Even if the whole period since the beginning of existence was condensed into a
single night and day, and even if I developed the mind of awakening a single time and saw a single tathāgata, worthy, fully
awakened one during a half month of fifteen such days, a month of thirty such days, a year of twelve of those months, or even
a hundred thousand years counted in that way; and even if, to know the mental behavior of a single being, I had to produce as
many thoughts of awakening and see as many tathāgatas as the River Gaṅgā has grains of sand, I would still, according to such
numbers, know the mental behavior of every sentient being by producing that amount of thoughts of awakening and by seeing that
amount of tathāgatas.’ This is the tireless armor.

“ ‘I will, according to such numbers, serve as many tathāgatas as the River Gaṅgā has grains of sand, to fulfill the
perfection of generosity. I will, according to such numbers, serve as many tathāgatas as the River Gaṅgā has grains of sand,
to fulfill the perfection of morality. In the same way, I will, according to such numbers, serve as many tathāgatas as the
River Gaṅgā has grains of sand, to fulfill the perfections of patient acceptance, vigor, meditation, and insight.
In the same way, I will, according to such numbers, serve as many tathāgatas as the River Gaṅgā has grains of sand, to fulfill
all the factors of awakening, to fulfill all the major and minor marks, and to fulfill all the powers, fearlessness, and
special buddha qualities of the tathāgatas. I will, according to such numbers, bring about one mark of a great being, by means
of seeing as many tathāgatas as the River Gaṅgā has grains of sand and by those productions of the thought of awakening. I will, according to such numbers, bring about the
accomplishment of all the major and minor marks.’ This tireless armor is the bodhisatvas’ imperishable armor.

“What is the bodhisatvas’ imperishable courage? Making themselves enter this great trichiliocosm, even when it is
filled with fire, in an effort to see the Tathāgata is the bodhisatvas’ imperishable courage. The bodhisatvas’ courage is the
effort to hear the Dharma. The bodhisatvas’ courage is the effort to bring beings to maturity. The bodhisatvas’ courage is the
effort to gather all roots of virtue. The bodhisatvas’ courage is the effort that is for the sake of the wisdom that is
omniscience. The bodhisatvas’ courage is called courage because they engage in the benefit of others. It
is called courage because they bring peace to others, they discipline others, and they lead others to
complete nirvāṇa. It is called courage because they constantly apply efforts for the sake of living
beings, not by being lax and discouraged but by being firm, by never turning back, and by being grounded in virtuous intention
and in great compassion. They manifest the mind of awakening whenever they go somewhere by lifting and putting down their
feet. Although they care for living beings, they do not fall onto the side of afflictions. This is the bodhisatvas’
imperishable courage.

“What is the bodhisatvas’ imperishable attainment? The dedication of all virtuous thoughts to awakening as they arise
is the bodhisatvas’ imperishable attainment. Why is this? It is because they have been dedicated to awakening. There is no destruction or interruption whatsoever of the roots
of virtue that are dedicated to awakening until the bodhisatvas sit on the seat of awakening. Venerable Śāradvatīputra, just
as there is no destruction or interruption, until the end of the aeon, of a drop of water that has fallen into a great ocean,
there is no destruction or interruption whatsoever of the roots of virtue that have been dedicated to awakening until the
bodhisatvas sit on the seat of awakening. It is called attainment because it is a genuine accomplishment
and approach. The bodhisatvas dedicate the roots of virtue they accomplish to protect all beings, to bring them to maturity,
and to introduce them to the roots of virtue. They dedicate those roots of virtue to realize the wisdom of omniscience. They
dedicate those roots of virtue to nourish all beings. They dedicate those roots of virtue to establish all beings in complete
nirvāṇa and in the wisdom of omniscience. This is the bodhisatvas’ imperishable attainment.

“What is the bodhisatvas’ imperishable maturation of living beings? The sphere of living beings is immeasurable, but
the bodhisatvas should relate to it in terms of these numbers: ‘Even if in one day I would bring to maturity all the beings in
a great trichiliocosm; even if I would bring spheres of living beings to maturity in this way for innumerable, countless,
immeasurable world ages; and even if I would bring innumerable, countless, immeasurable spheres of living beings to maturity
for such a long time, I would not have brought even a
hundredth part, a thousandth part, a hundred thousandth part, a millionth part, a ten millionth part, a billionth part, or a
ten billionth part of all living beings to maturity. This could not be measured by any number, fraction, reckoning, example,
or comparison.’ If the bodhisatvas, having heard such a statement, do not become frightened, alarmed, or scared, they should
be known as bodhisatvas who have exerted themselves with vigor. This is the bodhisatvas’ imperishable maturation of living
beings.

“What is the bodhisatvas’ imperishable accumulation of merit? The bodhisatvas’ merit is immeasurable, and the
bodhisatvas should relate to it in terms of these numbers: ‘By multiplying by a hundred all the merit of all beings, all the
disciples—both those to be trained and those who have completed their training—and all the isolated buddhas of the past,
present, and future, a single pore of the Tathagata’s body is accomplished. In the same way, by multiplying by a hundred all
the mass of merit pertaining to all his pores, through that mass of attained unhindered merit, one minor mark of the
Tathagata’s body is accomplished. In the same way, all the minor marks are accomplished one by one. In the same way, by
multiplying by a thousand all the mass of merit pertaining to all the minor marks, through that mass of attained unhindered
merit, one major mark of a great being is accomplished on the body of the Tathāgata. In the same way, the thirty-two physical
marks of a great being are accomplished one by one. By multiplying by ten thousand all the mass of merit pertaining to the
thirty-two marks of a great being, through that mass of attained unhindered merit, the mark on the forehead of a great being is accomplished on the body of the Tathāgata. By
multiplying by a hundred thousand all the mass of merit pertaining to the mark on the forehead, the mark of a great being that
is the invisible crown of the head is accomplished on the body of the Tathāgata. Through the mass of merit pertaining to the
crown multiplied by a thousand billion, or even more, the Tathagata’s Dharma conch is accomplished. By means of that Dharma
conch, the Tathāgata causes sounds to resound in endless and limitless worlds as he wishes, thereby pleasing the senses of all
beings according to their faith and intentions related to the Dharma and discipline.’ If, having heard this way of
accumulating merit of the bodhisatvas, they do not become frightened, alarmed, or scared, this is the bodhisatvas’
imperishable accumulation of merit.

“What is the bodhisatvas’ imperishable accumulation of wisdom? The bodhisatvas’ accumulation of wisdom is
immeasurable, and the bodhisatvas should relate to it in terms of these numbers: ‘If all the beings in this great
trichiliocosm had the wisdom of a faith follower, their wisdom would not amount even to a hundredth part of the wisdom of
someone who has the wisdom of a follower of the Dharma. It would not amount to a thousandth, a hundred thousandth, a ten
millionth, a billionth, a ten billionth, or a thousand billionth part of that wisdom or to any number, fraction, example, or
comparison. It is the same with those who have the wisdom that accords with the Dharma in comparison with those who have the
wisdom of the eighth-lowest stage. It is the same with those who have the wisdom of the eighth-lowest stage in comparison with those who
have the wisdom of someone who has entered the stream. It is
the same with those who have the wisdom of someone who has entered the stream in comparison with those who have the wisdom of
someone returning only once. It is the same with those who have the wisdom of someone returning only once in comparison with
those who have the wisdom of someone never returning. It is the same with those who have the wisdom of someone never returning
in comparison with those who have the wisdom of a worthy one. It is the same with those who have the wisdom of a worthy one in
comparison with those who have the wisdom of an isolated buddha. The wisdom of those who have the wisdom of an isolated buddha
does not amount to a hundredth part of the wisdom of those who have the wisdom of a bodhisatva perfected through a hundred
world ages. It would not amount to any example or comparison. It is the same with those who have the wisdom of a bodhisatva
perfected through a hundred world ages in comparison with those who have the wisdom of a bodhisatva who has attained patient
acceptance. It is the same with those who have the wisdom of a bodhisatva who has attained patient acceptance in comparison
with those who have the wisdom of a bodhisatva who never turns back. The wisdom of those who have the wisdom of a bodhisatva
who never turns back does not amount to a hundredth part of the wisdom of a bodhisatva hindered by only one birth. It would
not amount to any example or comparison. Even if all the beings in this great trichiliocosm had the wisdom of a bodhisatva
hindered by only one birth, it would not amount to even a hundredth part of the wisdom of a bodhisatva sitting on the seat of
awakening. It would not amount to any example or comparison. Even if all the beings in endless great trichiliocosms had the
wisdom of a bodhisatva sitting on the seat of awakening, it would not amount to even a hundredth part of the Tathagata’s power
of wisdom of the possible and the impossible. It would not amount to any example or comparison. Such is the bodhisatvas’ gradual accomplishment of all the powers,
fearlessness, and eighteen special qualities of a tathāgata.’ When the bodhisatvas, having heard this entrance into the
accumulation of wisdom, do not become frightened, alarmed, or scared, this is the bodhisatvas’ imperishable accumulation of
wisdom.

“What is the bodhisatvas’ imperishable accumulation of insight? The imperishable accumulation of insight is the
knowledge that penetrates the mental behavior of all beings. Even if all the past, present, and future thoughts of all living
beings were found in the single mental activity of a single living being, and, in this way, even if all living beings were
filled with an immense number of such thoughts; even if the past, present, and future desire, aversion, and delusion of all
living beings were found in a single thought of a single living being, and, in this way, even if all living beings were filled
with an immense number of such thoughts, the bodhisatvas would, by accomplishing a single accumulation of insight, know all
the productions of thought included in the minds of those living beings, each one arisen in connection with its proper object
then broken up and melted away. Such is the accumulation of insight that should be developed. Through that insight there would
be no absence of knowledge whatsoever concerning the manifestations of thoughts and afflictions, throughout the three times,
of those living beings. Venerable Śāradvatīputra, just as there is nothing that is not pervaded by space, there is no
manifestation of thought or affliction of those living beings that is not illumined and thoroughly known by the insight of
those bodhisatvas. This is the bodhisatvas’ imperishable
accumulation of insight.

“What is the imperishable accumulation of the attainment of all buddha qualities? The imperishable accumulation of
the attainment of all buddha qualities is the piling up of the accumulation of all roots of virtue, the piling up of the
accumulation of all the perfections, and the piling up of the accumulation of all the factors of awakening. Piling up practice
with the mind of awakening as the object, from the first production of the mind of awakening until sitting on the seat of
awakening, and accumulating virtuous thoughts by means of which all qualities of a buddha are attained is the bodhisatvas’
imperishable accumulation of the attainment of all buddha qualities. Venerable Śāradvatīputra, those are the bodhisatvas’
eight assumptions of vigor.

“Furthermore, Venerable Śāradvatīputra, the imperishable vigor of the bodhisatvas is the basis for the virtuous
actions of body, speech, and mind. Why is this? It is because vigor is associated with body, speech, and mind. Vigor of
thought is said to be superior to vigor of body and speech. What is vigor of thought? It is activity and stillness of thought.
What is activity of thought? It is to undertake the mind of awakening. What is stillness of thought? It is the peacefulness of
the mind of awakening. What is activity? It is great compassion for living beings. What is stillness? It is patient acceptance
of selflessness. What is activity? It is bringing living beings together. What is stillness? It is not grasping to any phenomena. What is activity? It is never getting tired of
existence. What is stillness? It is not apprehending the three realms. What is activity? It is giving away all belongings.
What is stillness? It is having no conceit because of generosity. What is activity? It is taking training upon oneself. What
is stillness? It is having no conceit because of training. What is activity? It is patient acceptance and endurance. What is
stillness? It is invulnerability in thought. What is activity? It is undertaking all roots of virtue. What is stillness? It is
disengagement of thought. What is activity? It is the accomplishment of meditation. What is stillness? It is
introspection into thought. What is activity? It is never getting tired of learning. What is stillness? It is thorough mental
effort. What is activity? It is teaching the Dharma according to tradition. What is stillness? It is the inexpressible state
of things. What is activity? It is seeking the accumulation of insight. What is stillness? It is the complete excision of
discursive thought. What is activity? It is accumulating the pure ways of behavior. What is stillness? It is equanimity from
the perspective of right knowledge. What is activity? It is the fulfillment of the five supernormal powers. What is stillness?
It is cultivating the absence of impurity. What is activity? It is the practice of recollection. What is stillness? It is the
absence of mental effort in recollection. What is activity? It is right exertion and practice. What is stillness? It is giving
up virtuous and nonvirtuous thoughts. What is activity? It is realizing the bases of magical power. What is stillness? It is
engaging in effortless action. What is activity? It is
expertise of the senses. What is stillness? It is seeing phenomena beyond the senses. What is activity? It is the attainment
of power. What is stillness? It is uncrushable wisdom. What is activity? It is the attainment of the limbs of awakening.
What is stillness? It is the wisdom that is skilled in knowing the way to discern phenomena. What is activity? It is seeking
the accumulations on the way. What is stillness? It is not going anywhere. What is activity? It is seeking peaceful
meditation. What is stillness? It is the thoughts appeased by peaceful meditation. What is activity? It is the practice of
expanded vision. What is stillness? It is knowledge of the nature of things. What is activity? It is the understanding of
causes. What is stillness? It is the knowledge of causes. What is activity? It is listening to the words of others. What is
stillness? It is realizing phenomena. What is activity? It is the ornament of the body. What is stillness? It is the true
nature of the body. What is activity? It is the ornament of the speech. What is stillness? It is the silence of the saints.
What is activity? It is interest in the three gates of liberation. What is stillness? It is the absence of action. What is
activity? It is avoiding the four māras. What is stillness? It is getting rid of all habits of afflictions, which connect to
new births. What is activity? It is seeing from the perspective of expedient means. What is stillness? It is seeing from the
perspective of insight. What is activity? It is seeing in terms of undertaking. What is stillness? It is perseverance. What is
activity? It is seeing in terms of conventions. What is stillness? It is seeing in terms of the ultimate truth. This is called

vigor of thought. Those who are grounded in all activities that perfect the imperishability of vigor in
thought, who are free from all distinguishing marks, and who are established in the activity of wisdom—even though they are
engaged in every action of distinguishing marks—will turn every action into wisdom action.

“What is the bodhisatvas’ wisdom action? For the sake of the roots of virtue and great compassion for living beings,
they do not reject the conditioned, and they do not fall into the unconditioned, so that they will attain the wisdom of a
buddha. This is called the bodhisatvas’ imperishable perfection of vigor.”

When this imperishable perfection of vigor had been taught, seven thousand six hundred billion divine and human
creatures developed the mind of awakening, and thirty-two thousand bodhisatvas attained the patient acceptance of the fact
that phenomena are unborn.

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Well described by you, son of good
family, was this imperishability of the bodhisatvas’ vigor. Give us some inspired speech, son of good family, on the subject
of the imperishability of the bodhisatvas’ meditation, how the meditation of the bodhisatvas becomes
imperishable.’

Akṣayamati said, “Venerable Śāradvatīputra, the bodhisatvas’ imperishability of the perfection of
meditation has sixteen aspects, but it is not found among disciples and isolated buddhas. What are those
sixteen aspects? ⁽¹⁾ The meditation of the bodhisatvas is not attached to anything, as it is the fulfillment of
the meditation of the tathāgatas. ⁽²⁾ The meditation of the bodhisatvas is not tasted, as they are
not attached to their own pleasure. ⁽³⁾ The
meditation of the bodhisatvas has great compassion as its object, as it eliminates the afflictions of all
living beings. ⁽⁴⁾ The meditation of the bodhisatvas consists in turning away from concentration, as it has the
realm of desire as its object. ⁽⁵⁾ The meditation of the bodhisatvas has completed the preparations for
supernormal knowledge, as it knows the mental behavior of all beings. ⁽⁶⁾ The meditation of the bodhisatvas is
fitness of thought, as it knows the power of thought. ⁽⁷⁾ The meditation of the bodhisatvas knows all
meditations, liberations, concentrations, meditative attainments, and emergence from them, as it conquers
both the form and the formless realms. ⁽⁸⁾ The meditation of the bodhisatvas is tranquil and peaceful, as it
conquers the states of meditation of all the disciples and the isolated buddhas. ⁽⁹⁾ The meditation
of the bodhisatvas is undisturbed, as its certitude is infinite. ⁽¹⁰⁾ The meditation of the bodhisatvas is the
antidote to wrong practice, as it obliterates all the habits of afflictions that connect to new births. ⁽¹¹⁾ The
meditation of the bodhisatvas penetrates insight, as it transcends all the worlds. ⁽¹²⁾ The
meditation of the bodhisatvas is preceded by intentions regarding all living beings, as it saves all living
beings. ⁽¹³⁾ The meditation of the bodhisatvas is the unbrokenness of the lineage of the Three Jewels, as it is
the fulfillment of the imperishability of the Tathāgata’s meditation. ⁽¹⁴⁾ The meditation of the
bodhisatvas does not decline, as they are always concentrated.
⁽¹⁵⁾ The meditation of the bodhisatvas is the wisdom that masters all phenomena, as it is the fulfillment of all
the qualities of the Buddha. ⁽¹⁶⁾ The meditation of the bodhisatvas pervades all of space because of the
greatness of their wisdom. Venerable Śāradvatīputra, this is the bodhisatvas’ perfection of meditation in sixteen
aspects, which does not belong to the disciples and isolated buddhas.

“What does meditation have as its preparation? It has the fulfillment of supernormal knowledge and
wisdom. What is supernormal knowledge? What is wisdom? When the bodhisatvas see the appearance of all forms, this is called
supernormal knowledge. When they know the essence of all forms to be imperishable but do not
actualize this imperishable essence, this is called wisdom. When they hear all words, this is called
supernormal knowledge. The knowledge that all the words from the endless past and future cannot be
expressed is called wisdom. When they know the mental behavior of all living beings, this is called
supernormal knowledge. When they do not actualize the cessation of thought while knowing the
cessation of thought, this is called wisdom. Recollection concerning all the past and the future is
called supernormal knowledge. Knowledge that is not attached to any of the three times is called
wisdom. Going to all the buddha fields is called supernormal knowledge. When
they know the buddha fields to be like empty space, this is called wisdom. Seeking the unadulterated
phenomena is called supernormal knowledge. The knowledge of seeing all phenomena as being the same is
called wisdom. That which has the essential characteristic of not being adulterated in any world is
called supernormal knowledge. Knowledge that is not mingled with any world is called
wisdom. That which triumphs over
Śakra, Brahmā, and the protectors of the world is called supernormal knowledge. Knowledge that is higher
than that of all the disciples and isolated buddhas is called wisdom. Venerable Śāradvatīputra, those are
said to be the preparation of the bodhisatvas’ meditation.

“Furthermore, the bodhisatvas’ accumulation of meditation and their concentration are as great as all
the afflictions and lack of concentration of all living beings. The bodhisatvas should gather the accumulation of
meditation to the same extent as all the afflictions and lack of concentration of all living beings. They are
established in sameness, and thus they are called concentrated. They are established in the sameness of
all living beings, in the sameness of thoughts, in the sameness of intention, in the sameness of determination, in the
sameness of action, in the sameness of generosity, morality, patient acceptance, vigor, meditation, and insight,
and in the sameness of all the teachings of the buddhas, and thus they are called concentrated. Whatever
concentration is the same as, awakening is also the same as that. Whatever awakening is the same as, all beings are also the
same as that. Whatever all beings are the same as, all phenomena are also the same as that. The bodhisatvas are absorbed in
this sameness, and thus they are called concentrated.

“Whatever emptiness is the same as, the absence of distinguishing marks is also the same as that. Whatever the
absence of distinguishing marks is the same as, all beings are also the same as that. Whatever all beings are the same as, all phenomena are also the same as that. The
bodhisatvas are absorbed in this sameness, and thus they are called concentrated.

“Whatever the absence of distinguishing marks is the same as, the absence of longing is also the same as that.
Whatever the absence of longing is the same as, all beings are also the same as that. Whatever all beings are the same as, all
phenomena are also the same as that. The bodhisatvas are absorbed in this sameness, and thus they are called
concentrated.

“Whatever the absence of longing is the same as, the unconditioned is also the same as that. Whatever the
unconditioned is the same as, all beings are also the same as that. Whatever all beings are the same as, all phenomena are
also the same as that. The bodhisatvas are absorbed in this sameness, and thus they are called
concentrated.

“Whatever the unconditioned is the same as, the unoriginated is also the same as that. Whatever the unoriginated is
the same as, all beings are also the same as that. Whatever all beings are the same as, all phenomena are also the same as
that. The bodhisatvas are absorbed in this sameness, and thus they are called concentrated.

“Whatever the unoriginated is the same as, the unproduced is also the same as that. Whatever the unproduced is the
same as, all beings are also the same as that. Whatever all beings are the same as, all phenomena are also the same as that.
The bodhisatvas are absorbed in this sameness, and thus they are called concentrated.

“Whatever the unproduced is the same as, the nonexistent is also the same as that. Whatever the nonexistent is the
same as, all beings are also the same as that. Whatever all beings are the same as, all phenomena are also the same as that.
The bodhisatvas are absorbed in this sameness, and thus they are called concentrated.

“Whatever the nonexistent is the same as, purity is also the same as that. Whatever purity is the same as, all beings are also the same as that. Whatever all beings
are the same as, all phenomena are also the same as that. The bodhisatvas are absorbed in this sameness, and thus they are
called concentrated. They are absorbed in the sameness of the thoughts of all beings, which are the same
as their own thoughts, and thus they are called concentrated.

“Meditation is sameness with respect to any benefit and injury. It consists in having thoughts the same
as earth, water, fire, wind, and space. It consists in remaining in a way that is neither high nor low and remaining
undisturbed. It consists in being concentrated in all bodily movement, not being artificial in bodily movement but naturally
remaining in a state of absorption. It consists in not being agitated or distracted. It is moderation in speech and the
absence of bad speech. It consists in knowing the meaning of the teachings and the words of the teachings. It consists in
knowing the time to meditate, which time of the day to meditate, and when it is inopportune. It consists in not being mingled
with the world though being connected with all the worlds. It consists in being beyond the eight ways of the world, not
mingled with any of the afflictions. It is aloofness of behavior, even in crowds. The bodhisatvas who abide by those qualities
do not give up concentration, but even so they manifest themselves in every worldly matter. This, Venerable Śāradvatīputra, is
called the bodhisatvas’ perfection of meditation brought about through insight and expedient
means.

“What is the bodhisatvas’ expedient means? What is their insight? When, in a state of concentration with care for
living beings, the bodhisatvas develop thoughts with great compassion as their object, this is called the
bodhisatvas’ expedient means. When they practice meditation peacefully, this is their insight.
When the bodhisatvas, in a state of concentration, rely on the wisdom of the buddhas, this is their expedient means. When they practice meditation not dependent on any
phenomena whatsoever, this is their insight. When, in a state of concentration, the bodhisatvas embrace the sacred Dharma,
this is their expedient means. When they practice meditation inseparable from the realm of phenomena, this is
their insight. When the bodhisatvas actualize the ornaments of a buddha’s body during their states of concentration, this is
their expedient means. When they practice meditation inseparable from the body of absolute reality, this is their
insight. When, in a state of concentration, the bodhisatvas think about the Buddha’s speech being like the voice of Brahmā,
this is their expedient means. When they meditate on the ineffability of the true state of phenomena, this is their insight.
When, in a state of concentration, the bodhisatvas master thought in a way that it becomes like diamond, this is their
expedient means. When they meditate on the original absence of distraction, this is their insight. When, in a state of
concentration, the bodhisatvas master the maturation of living beings through their earlier aspirations, this is their
expedient means. When they meditate on the selflessness of all beings, this is their insight. When, in a state of
concentration, they meditate while reaching for all roots of virtue, this is their expedient means. When they meditate on the
roots of virtue as being similar to empty space, this is their insight. When, in a state of concentration, they realize the
purity of their buddha field, this is their expedient means. When they meditate on the buddha field’s similarity to empty
space, this is their insight. When, in a state of concentration, they realize the splendor of the ornament of the seat of
awakening as their object, this is their expedient means. When they meditate in order to calm all afflictions, this is their
insight. When, in a state of concentration, they wish to turn the wheel of the Dharma, this is their expedient means. When
they meditate on the absence of both turning and not turning, this is their insight. When, in a state of concentration, the bodhisatva actualizes the accumulation of the
limbs of awakening without distraction, this is their expedient means. When they practice meditation in
accordance with all that has been determined, for the bodhisatva, to get rid of the torments of the afflictions and the
afflicted states—whether mental or not mental, involving perception or not—that are understood by the tathāgatas’ wisdom, this
is their insight. The bodhisatvas who possess such qualities are imperishable through the perfection of
meditation, and none of the māras are able to harm them. They are close to the vessel filled with all the
qualities of the Buddha, and they will attain the wisdom of omniscience.”

When this imperishability of meditation had been taught, thirty-two thousand bodhisatvas attained the
concentration called light of the sun.

“Why is that concentration called light of the sun? Just as all the light of the moon and the
stars, the light of oil lamps, and the light of grass on fire is eclipsed when the sun rises, when the bodhisatvas have
attained the concentration light of the sun, all inferior and limited insight is eclipsed by the light of
their insight. The insight of those still to be trained and those in training, the insight of the isolated buddhas, and the
insight of all the other ordinary beings is eclipsed by the light of their insight; that is why it is called light
of the sun. The bodhisatvas who abide by the perfection of meditation attain many different forms
of concentration in a number amounting to several trillions, so only a small fraction of them are taught here:

“⁽¹⁾ vidyutpradīpālaṃkāra, ⁽²⁾ candraprabha, ⁽³⁾ śubhavyūhapratibhāsa, ⁽⁴⁾
acintya, ⁽⁵⁾ udgataprabha, ⁽⁶⁾ vimala, ⁽⁷⁾
sarvadharmavaśavartin, ⁽⁸⁾ guṇaprabha, ⁽⁹⁾ aśoka, ⁽¹⁰⁾
siddhavrata, ⁽¹¹⁾ dṛḍhakīrti, ⁽¹²⁾ samudgata, ⁽¹³⁾
dharmapradīpa, ⁽¹⁴⁾ dharmaśrīmahāmeru, ⁽¹⁵⁾
dharmeśvara, ⁽¹⁶⁾ dharmajñānavaśavartin, ⁽¹⁷⁾
dharmaskandha, ⁽¹⁸⁾ vikiraṇa, ⁽¹⁹⁾ dharmadharaviśuddhi, ⁽²⁰⁾
paracittacaritacaryā, ⁽²¹⁾ dhvajāgrakeyūra, ⁽²²⁾
kleśāpaha, ⁽²³⁾ caturmārabalapramardin, ⁽²⁴⁾
daśabalodgatabalin, ⁽²⁵⁾ asaṅgasaṅgātyantasamuccheda, ⁽²⁶⁾
hastadīpa, ⁽²⁷⁾ atyantaśabdita, ⁽²⁸⁾ nimiṃdhara, ⁽²⁹⁾
dṛḍhasvabhāva, ⁽³⁰⁾ merupradīpa, ⁽³¹⁾ ajitaṃjaya, ⁽³²⁾
prajñotpāda, ⁽³³⁾ jñānolka, ⁽³⁴⁾ dhyānākara, ⁽³⁵⁾
anantavaśavartin, ⁽³⁶⁾ cittakarmaṇyatākāra, ⁽³⁷⁾
akārakakṛtakavedaka, ⁽³⁸⁾ udakacandra, ⁽³⁹⁾ sūryaghoṣa,
⁽⁴⁰⁾ samādhyanutsarga, ⁽⁴¹⁾ mārapramardaka, ⁽⁴²⁾
avicitrasaṃjñin, ⁽⁴³⁾ suvinītahastivyāghra, ⁽⁴⁴⁾
sudāntahastivyāghra, ⁽⁴⁵⁾ sarvajinānusmṛti, ⁽⁴⁶⁾
dharmānusmṛtisaṃghajñānavaśavartin, ⁽⁴⁷⁾ avivarta, ⁽⁴⁸⁾
avinivartanīya, ⁽⁴⁹⁾ animiṣa, ⁽⁵⁰⁾ nairātmyapraśuddhi,
⁽⁵¹⁾ nityaśūnyākārapraveśa, ⁽⁵²⁾ nityānimitta, ⁽⁵³⁾
nityāpraṇihita, ⁽⁵⁴⁾ saṃsthitāsaktadhyāyin, ⁽⁵⁵⁾
vajropamasamādhi, ⁽⁵⁶⁾ abhyudgata, ⁽⁵⁷⁾ nirghāta, ⁽⁵⁸⁾
samāvarta, ⁽⁵⁹⁾ viśuddha, ⁽⁶⁰⁾ nidhyapti, ⁽⁶¹⁾
apagatakleśa, ⁽⁶²⁾ ākāśasamavipula, ⁽⁶³⁾ avatāraṇa, ⁽⁶⁴⁾
guṇāvatāra, ⁽⁶⁵⁾ smṛtigatimatiprajñāsādhaka, ⁽⁶⁶⁾
pratibhānākṣayakārin, ⁽⁶⁷⁾ śabdaśāsana, ⁽⁶⁸⁾
satyadarśana, ⁽⁶⁹⁾ dhāraṇa, ⁽⁷⁰⁾ avipraṇāśa, ⁽⁷¹⁾
sukṛtadāna, ⁽⁷²⁾ jagatsaṃtarpaṇa, ⁽⁷³⁾ adṛśya, ⁽⁷⁴⁾
prativedha, ⁽⁷⁵⁾
susthityutpāda, ⁽⁷⁶⁾ maitryudgata, ⁽⁷⁷⁾
mahākaruṇāmūlaśuddhāśaya, ⁽⁷⁸⁾ muditākārapraveśa, ⁽⁷⁹⁾
dvayasaṅgavimuktopêkṣa, ⁽⁸⁰⁾ dharmārthadharmakāryajñānolka, ⁽⁸¹⁾
avikopita, ⁽⁸²⁾ jñānasāgara, ⁽⁸³⁾ vinītajagatsaṃtarpaṇa,
⁽⁸⁴⁾ vimuktijñānavaśavartin, ⁽⁸⁵⁾ vajradhvaja, ⁽⁸⁶⁾
hṛdayakamala, ⁽⁸⁷⁾ atikrāntakamala, ⁽⁸⁸⁾
lokadharmavirahita, ⁽⁸⁹⁾ aniñjya, ⁽⁹⁰⁾ vajra, ⁽⁹¹⁾
śūraṃgama, ⁽⁹²⁾ buddhābhiprāya, ⁽⁹³⁾ aprakampya, ⁽⁹⁴⁾
tejovatī, ⁽⁹⁵⁾ tejoraśmi, ⁽⁹⁶⁾ vimuktijñānavarada, ⁽⁹⁷⁾
buddhālaṃkārātyantavyūha, ⁽⁹⁸⁾ samantāloka, ⁽⁹⁹⁾
viśuddhabuddhakṣetra, ⁽¹⁰⁰⁾ sattvāśayapraveśa, ⁽¹⁰¹⁾
ārādhana, ⁽¹⁰²⁾ atyantārādhana, ⁽¹⁰³⁾ bodhipathānulomika,
⁽¹⁰⁴⁾ pāramitālaṃkāracūḍamaṇi, ⁽¹⁰⁵⁾ bodhyaṅgapuṣpadāna, ⁽¹⁰⁶⁾
vimuktiphaladāna, ⁽¹⁰⁷⁾ amṛtasvara, ⁽¹⁰⁸⁾
yathāvāyvanālambanagamana, ⁽¹⁰⁹⁾ ratnakoṭi, ⁽¹¹⁰⁾
arṇavavegadhārin, ⁽¹¹¹⁾ giriśailāsphalana, ⁽¹¹²⁾
maharddhyarthasamutpāda, ⁽¹¹³⁾ aprameyabuddhadarśana, ⁽¹¹⁴⁾
sarvaśrutadhāra, ⁽¹¹⁵⁾ avikṣipta, ⁽¹¹⁶⁾ atandrita, ⁽¹¹⁷⁾
ekakṣaṇajñānadātṛ, and ⁽¹¹⁸⁾ anantaguṇaviśuddhārṇava.

“Thus, these concentrations are infinite and immeasurable, and the excellent and fearless bodhisatvas who have
perfected these trillions of meditations, these truly steadfast great beings, understand pure concentration. This, Venerable
Śāradvatīputra, is called the bodhisatvas’ imperishable meditation
.”

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Well described by you, son of good family, was this imperishability of the bodhisatvas’
meditation. Give us some inspired speech, son of good family, on the subject of the imperishability of the
bodhisatvas’ insight, how the insight of the bodhisatvas becomes imperishable.”

Akṣayamati said, “Venerable Śāradvatīputra, the bodhisatvas’ insight is also imperishable. What is the form of that
insight? What is the entrance into it? Learning is its form, and thorough mental effort is the entrance into it. So then, what
form of insight consists in learning? What is the entrance into it? What is the form of learning of the bodhisatvas? It has
eighty-four forms, namely ⁽¹⁾ the form of eagerness, ⁽²⁾ the form of intention, ⁽³⁾ the form of determination, ⁽⁴⁾ the form of
practice, ⁽⁵⁾ the form of having spiritual friends, ⁽⁶⁾ the form of having no pride, ⁽⁷⁾ the form of having no carelessness,
⁽⁸⁾ the form of respect, ⁽⁹⁾ the form of according with the instruction, ⁽¹⁰⁾ the form of good speech, ⁽¹¹⁾ the form of
serving, ⁽¹²⁾ the form of attentive hearing, ⁽¹³⁾ the form of mental effort, ⁽¹⁴⁾ the form of not being distracted, ⁽¹⁵⁾ the
form of stability, ⁽¹⁶⁾ the form of having the concept of preciousness, ⁽¹⁷⁾ the form of having the concept of medicine, ⁽¹⁸⁾
the form of the appeasement of the sickness of the afflictions, ⁽¹⁹⁾ the form of the vessel of recollection, ⁽²⁰⁾ the form of
comprehension through understanding, ⁽²¹⁾ the form of desire for intelligence, ⁽²²⁾ the form of penetrating intellect, ⁽²³⁾
the form of never getting tired of listening to the Dharma of the Buddha, ⁽²⁴⁾ the form of increasing renunciation, ⁽²⁵⁾ the
form of being disciplined and well trained, ⁽²⁶⁾ the form of serving those with great learning, ⁽²⁷⁾ the form of feeling joy
when paying respect, ⁽²⁸⁾ the form of feeling physically well, ⁽²⁹⁾ the form of happiness in thought, ⁽³⁰⁾ the form of
indefatigable listening, ⁽³¹⁾ the form of listening to the meaning, ⁽³²⁾ the form of listening to the Dharma teachings, ⁽³³⁾
the form of listening diligently, ⁽³⁴⁾ the form of listening to the teachings of others and thus being without conceit, ⁽³⁵⁾ the form of listening to what has not been heard before,
⁽³⁶⁾ the form of listening to the teachings on supernormal powers, ⁽³⁷⁾ the form of having no wish for other vehicles, ⁽³⁸⁾
the form of listening to the teachings on the perfections, ⁽³⁹⁾ the form of listening to the collected teachings of the
bodhisatvas, ⁽⁴⁰⁾ the form of listening to the teachings on the ways of attracting beings, ⁽⁴¹⁾ the form of listening to the
teachings on skill in expedient means, ⁽⁴²⁾ the form of listening to the teachings on pure behavior, ⁽⁴³⁾ the form of
listening to the teachings on recollection and awareness, ⁽⁴⁴⁾ the form of listening to skill concerning origination, ⁽⁴⁵⁾ the
form of listening to skill concerning the unoriginated, ⁽⁴⁶⁾ the form of meditation on the ugly, ⁽⁴⁷⁾ the form of
friendliness, ⁽⁴⁸⁾ the form of dependent origination, ⁽⁴⁹⁾ the form of impermanence, ⁽⁵⁰⁾ the form of suffering, ⁽⁵¹⁾ the form
of selflessness, ⁽⁵²⁾ the form of peace, ⁽⁵³⁾ the form of emptiness, ⁽⁵⁴⁾ the form of the absence of distinguishing marks,
⁽⁵⁵⁾ the form of there being nothing to long for, ⁽⁵⁶⁾ the form of the unconditioned, ⁽⁵⁷⁾ the form of bringing about virtue,
⁽⁵⁸⁾ the form of the magical power of truth, ⁽⁵⁹⁾ the form of non-disappearance, ⁽⁶⁰⁾ the form of being self-contained, ⁽⁶¹⁾
the form of protecting one’s own thoughts, ⁽⁶²⁾ the form of not losing vigor, ⁽⁶³⁾ the form of introspection into phenomena,
⁽⁶⁴⁾ the form of the antidotes to afflictions, ⁽⁶⁵⁾ the form of protecting one’s own position, ⁽⁶⁶⁾ the form of suppressing
the afflictions and the positions of non-Buddhists, ⁽⁶⁷⁾ the form of attaining the seven kinds of riches, ⁽⁶⁸⁾ the form of the
abolition of all poverty, ⁽⁶⁹⁾ the form of being praised by the learned, ⁽⁷⁰⁾ the form of being a joy to the wise, ⁽⁷¹⁾ the form of being approved of by the holy, ⁽⁷²⁾ the form of giving faith to the unholy, ⁽⁷³⁾
the form of seeing the truth, ⁽⁷⁴⁾ the form of avoiding the imperfections of the elements of the
personality, ⁽⁷⁵⁾ the form of considering the imperfections of the conditioned, ⁽⁷⁶⁾ the form of relying on the meaning, ⁽⁷⁷⁾
the form of relying on the Dharma, ⁽⁷⁸⁾ the form of relying on wisdom, ⁽⁷⁹⁾ the form of relying on the sūtras of definitive
meaning, ⁽⁸⁰⁾ the form of not committing any negative action, ⁽⁸¹⁾ the form of benefitting both oneself and others, ⁽⁸²⁾ the form of good deeds and the
absence of regret, ⁽⁸³⁾ the form of being especially distinguished, and ⁽⁸⁴⁾ the form of attaining all the qualities of a
buddha. These are called the eighty-four forms of learning of the bodhisatvas.

“Furthermore, Venerable Śāradvatīputra, there are thirty-two entrances into thorough mental effort. What are these
thirty-two? They are ⁽¹⁾ the entrance into the state of peaceful meditation, ⁽²⁾ the entrance into the discernment of expanded
vision, ⁽³⁾ the entrance into the fitness of thought, ⁽⁴⁾ the entrance into the disengagement of the body, ⁽⁵⁾ the entrance
into the disengagement of thought, ⁽⁶⁾ the entrance into dependent origination, ⁽⁷⁾ the entrance into what accords with the
truth, ⁽⁸⁾ the entrance into the absence of discontinuity, ⁽⁹⁾ the entrance into the absence of permanence, ⁽¹⁰⁾ the entrance
into causes and conditions, ⁽¹¹⁾ the entrance into the absence of self, animated being, life principle, and personality, ⁽¹²⁾
the entrance into the absence of going, coming, and remaining, ⁽¹³⁾ the entrance into the absence of the perishing of causes
and effects, ⁽¹⁴⁾ the entrance into the acquaintance with emptiness, the absence distinguishing marks, and the absence of
longing, ⁽¹⁵⁾ the entrance into the non-actualization of emptiness, the absence of distinguishing marks, and the absence of
longing, ⁽¹⁶⁾ the entrance into the way of producing meditation, concentration, and absorption, ⁽¹⁷⁾ the entrance
into the unborn through the power of meditation, concentration, and absorption, ⁽¹⁸⁾ the entrance into the wisdom
of supernatural powers, ⁽¹⁹⁾ the entrance into the non-actualization of the wisdom of the cessation of sullied states, ⁽²⁰⁾
the entrance into the reflection on inner things, ⁽²¹⁾ the entrance into the non-engagement with the secure, ⁽²²⁾ the entrance
into considering the imperfections of the conditioned, ⁽²³⁾ the entrance into the non-actualization of the unconditioned, ⁽²⁴⁾
the entrance into the reflection on the selflessness of all beings, ⁽²⁵⁾ the entrance into never giving up great compassion, ⁽²⁶⁾ the entrance into looking
with fear upon any birth, ⁽²⁷⁾ the entrance into the constant and intentional embrace of all forms of existence, ⁽²⁸⁾ the
entrance into disgust and the absence of desire, ⁽²⁹⁾ the entrance into the non-actualization of the absence of desire, ⁽³⁰⁾
the entrance into equanimity when confronted with the qualities of joy in pleasure, ⁽³¹⁾ the entrance into not giving up the
joy of the sacred Dharma, ⁽³²⁾ the entrance of the appeasement of all discursive thinking and thought-construction, and ⁽³³⁾
the entrance into not abandoning the appeasement of discursive thinking and thought-construction as expedient means. Those,
Venerable Śāradvatīputra, are called the bodhisatvas’ thirty-two entrances into thorough mental
effort.

“Furthermore, Venerable Śāradvatīputra, ‘thorough’ is a word for reasoning, a word for the reasonable. It is a word
for a door into something. It is a word for causes. It is a word for conditions. It is a word for the absence of cessation. It
is a word for the absence of conflict. It is a word for equanimity. It is a word for the absence of grasping. It is a word for
the absence of rejection. It is a word for the absence of conditions. It is a word for the absence of support. It is a word
for not being established anywhere. It is a word for being unchangeable. It is a word for being unperturbed. It is a word for
being beyond attribution. It is a word for sameness. It is a word for never being beyond sameness. It is a word for the truth.
It is a word for what is right. It is a word for the unchanging. It is a word for not having to be repeated. It is a word for
peace. It is a word for tranquility. It is a word for calmness. It is a word for the absence of discursive thinking. It is a
word for the absence of adoption. It is a word for the absence of establishment. It is a word for the unimpaired. It is a word
for having no superior. It is a word for not getting out of anything. It is a word for the absence of antidote. It is a word
for the sacred. It is a word for the real. It is a word for suchness. It is a word for unmistaken suchness. It is a word for
suchness that is not other. It is a word for things being as
they are. It is a word for the absence of exhaustion. It is a word for the limit of reality. It is a word for the sameness of
the three times. It is a word for not breaking up into three times. It is a word for consciousness not being attached to
forms. It is a word for consciousness not being attached to feeling, perception, formative factors, and consciousness. It is a
word for consciousness not being attached to the element of earth, and thus it is a word for consciousness not being attached
to the element of water, the element of fire, and the element of wind. It is a word for not being attached to the elements of
the eye, forms, and eye consciousness, and thus it is a word for not being attached to the elements of the ear, sounds, and
ear consciousness, the elements of the nose, smells, and nose consciousness, the elements of the tongue, tastes, and tongue
consciousness, the elements of the body, physical objects, and body consciousness, and the elements of the mind, mental
phenomena, and mind consciousness. It is a word for reliance on meaning. It is a word for reliance on the Dharma. It is a word
for reliance on wisdom. It is a word for reliance on the sūtras of definitive meaning.

“Furthermore, Venerable Śāradvatīputra, ‘thorough’ is concerned with all phenomena. Why is this? Just as one looks
upon selflessness in oneself, one should look upon all phenomena in accordance with reason. Just as one looks upon
selflessness in living beings, one should look upon all phenomena in accordance with reason. Seeing in that way is the
thorough way of seeing. That which is thorough, namely the nature of the sphere of existence, is also what is thorough, namely
the nature of the sphere of nirvāṇa. Seeing in this way according to sameness and the absence of distinction is called
thorough practice. Seeing the essence of affliction and the essence of purity in this way according
to sameness and the absence of distinction is called thorough practice. Not seeing things from the perspectives of reason and nonreason is thorough practice. In
short, Venerable Śāradvatīputra, the object of all thorough efforts of the bodhisatvas is living beings. They do not give up
being born in the places of living beings, and they do not disturb the dwelling place of phenomena. This is called
the bodhisatvas’ effort of thorough entrance.

“Thus, Venerable Śāradvatīputra, the outcome for the bodhisatvas trained in the above-mentioned imperishabilities of
those aspects of the Dharma, those forms of learning, and those efforts of thorough entrance is called
insight. Insight does not remain in the company of sixteen things. What are these sixteen? ⁽¹⁾ It
does not remain in the company of ignorance, nor does it remain in the company of formative factors, consciousness, name and
form, the six sense sources, contact, feeling, thirst, grasping, existence, birth, or old age and death. ⁽²⁾ It does not
remain in the company of the cessation of ignorance, nor does it remain in the company of the cessation of formative factors,
consciousness, name and form, the six sense sources, contact, feeling, thirst, grasping, existence, or old age and death. ⁽³⁾
It does not remain in the company of the view that a self exists, nor does it remain in the company of the sixty-two
viewpoints that originate from the root view that a self exists. ⁽⁴⁾ It does not remain in the company of thinking in terms of
high and low, nor does it remain in the company of the ways of the world—gain and loss, fame and the absence of fame, disgrace
and praise, and pleasure and pain. ⁽⁵⁾ It does not remain in the company of anger, resentment, concealment, vexation, envious
desire, stinginess, deception, guile, shamelessness, indecency, swaggering, quarreling, infatuation, intoxication with afflictions, conceit, pride, arrogance, self-conceit, the
pride of modesty, conceitedness, or the pride of being wrong, as it does not remain in the company of any of the mental
impurities. ⁽⁶⁾ It does not remain in the company of the manifestation of desire, aversion, or delusion—subtle, coarse,
trifling, average, or significant—as it does not remain in the company of any affliction. ⁽⁷⁾ It does not remain in the
company of hindrances and obstructions, the darkness of delusion, or obscurations of clear sight, and it does not remain in
the company of any manifestation of phenomena which are to be done away with. ⁽⁸⁾ It does not remain with the impurities of
greed, quarreling, and the māras consisting in the aggregates, the afflictions, death, and the sons of gods, as it does not
remain with any actions of Māra. ⁽⁹⁾ It does not remain with the attachment of grasping for a self, an animated
being, a life principle, a life-sustaining principle, a spirit, personality, a man, or a human being, as it does not remain
with attachment to any grasping. ⁽¹⁰⁾ It does not remain with the hindrances of actions, the hindrances to the Dharma, the
hindrances of the afflictions, the hindrances of viewpoints, the hindrances of migration, the hindrances of karmic ripening,
the hindrances of the results of actions, or the hindrances to knowledge, as it does not remain with any connection to rebirth
caused by bad habits. ⁽¹¹⁾ It does not remain with thought-constructions, fictions, imaginations, distinguishing marks,
objects, or whatever is seen, heard, thought, or known, as it does not remain with any ties or imputations. ⁽¹²⁾ It does not remain with a self, permanence, purity, or
happiness, as it does not remain with any wrong understanding. ⁽¹³⁾ It does not remain with the eighty-four thousand kinds of
mental behavior of living beings, as it does not remain with the eighty-four thousand multitudes of Dharma teachings. ⁽¹⁴⁾ It
does not remain with stinginess or generosity, with bad or good morality, with malice or patient acceptance, with laziness or
vigor, with distraction or meditation, or with wrong or right insight, as it does not remain with either the side
of the perfections or its opposite. ⁽¹⁵⁾ It does not remain with the decided or the undecided, the true or the false, the
virtuous or the nonvirtuous, the blameworthy or the blameless, the sullied or the unsullied, the conditioned or the
unconditioned, the worldly or the unworldly, the good or the bad, the pure or the afflicted, or existence or nirvāṇa, as it
does not remain with opposites or antidotes to any phenomena. ⁽¹⁶⁾ It does not remain with differences in vehicles,
differences between living beings, differences between buddha fields, differences between buddhas, differences between Dharma
teachings, or differences between communities, as it does not remain with any difference. ⁽¹⁷⁾ It does not remain with
ignorance or knowledge, with consciousness, with the relative truth, or with the ultimate truth, as it does not remain with
any mental effort that is concerned with distinguishing marks. Insight is beyond roaming. It has no body, no characteristics,
and no distinguishing marks, and it is unconditioned. That insight does not remain with distinguishing marks, with mental
effort, with thought, mind, or consciousness, with the sense bases, with names, with distinguishing marks, with oneness, or with plurality. Venerable
Śāradvatīputra, insight does not remain in the company of those sixteen things.

“What is the range of insight? It is skill with eight things. What are those skills with eight things? They are ⁽¹⁾
skill with the aggregates, ⁽²⁾ skill with the elements, ⁽³⁾ skill with the sense sources, ⁽⁴⁾ skill with the truths, ⁽⁵⁾ skill
with dependent origination, ⁽⁶⁾ skill with the three times, ⁽⁷⁾ skill with all the vehicles, and ⁽⁸⁾ skill with all
phenomena.

“What is the bodhisatvas’ skill with the aggregates? They point them out with metaphors. They point them out with the
metaphor of lumps of foam, the metaphor of bubbles, the metaphor of a mirage, the metaphor of the trunk of the plantain tree,
the metaphor of an illusion, the metaphor of a dream, the metaphor of an echo, the metaphor of a shadow-figure, the metaphor
of a reflected image, and the metaphor of a magical creation. Why is this? Form is like a lump of foam, and what is like a
lump of foam cannot be a self, an animated being, a life principle, a life-sustaining principle, a spirit, or a personality.
The essence of a lump of foam is also the essence of form. Such skill is called skill with the
aggregates.

“Feelings are like bubbles, perception is like a mirage, the formative factors are like plantain trees, consciousness
is like an illusion, and an illusion cannot be a self, an animated being, a life principle, a life-sustaining principle, a
spirit, or a personality. The essence of an illusion is also the essence of consciousness. Such skill is the bodhisatvas’
skill with the aggregates.

“The aggregates are like dreams, and a dream cannot be a self, an animated being, a life principle, a life-sustaining
principle, a spirit, or a personality. The essence of a dream
is also the essence of the aggregates. Such skill is the bodhisatvas’ skill with the aggregates.

“The aggregates are like echoes, and an echo cannot be a self, an animated being, a life principle, a life-sustaining
principle, a spirit, or a personality. The essence of an echo is also the essence of the aggregates. Such skill is the
bodhisatvas’ skill with the aggregates.

“The aggregates are like shadow figures, and a shadow figure cannot be a self, an animated being, a life principle, a
life-sustaining principle, a spirit, or a personality. The essence of a shadow figure is also the essence of the aggregates.
Such skill is the bodhisatvas’ skill with the aggregates.

“The aggregates are like reflected images, and a reflected image cannot be a self, an animated being, a life
principle, a life-sustaining principle, a spirit, or a personality. The essence of a reflected image is also the essence of
the aggregates. Such skill is the bodhisatvas’ skill with the aggregates.

“The aggregates are like magical creations, and a magical creation cannot be a self, an animated being, a life
principle, a life-sustaining principle, a spirit, or a personality. The essence of a magical creation is also the essence of
the aggregates. Such skill is the bodhisatvas’ skill with the aggregates.

“The aggregates are the world, and the world has the essential characteristic of destruction. The essence of the
world is fundamentally impermanent, suffering, empty, selfless, and peaceful. Such skill is the bodhisatvas’ skill with the
aggregates.

“What is the bodhisatvas’ skill with the elements? It is the wisdom that penetrates the realm of phenomena. Even
though the realm of phenomena is the element of earth, it does not have the essential characteristic of hardness. Even though
the realm of phenomena is the element of water, it does not have the essential characteristic of moistness. Even though the
realm of phenomena is the element of fire, it does not have the essential characteristic of ripening. Even though the realm of
phenomena is the element of wind, it does not have the essential characteristic of movement.

“Even though the realm of phenomena is the element of the eye, it does not have the essential characteristic of
seeing. Even though the realm of phenomena is the element of the ear, it does not have the essential characteristic of
hearing. Even though the realm of phenomena is the element of the nose, it does not have the essential characteristic of
smelling. Even though the realm of phenomena is the element of the tongue, it does not have the essential characteristic of
tasting. Even though the realm of phenomena is the element of the body, it does not have the essential characteristic of
touching. Even though the realm of phenomena is the element of the mind, it does not have the essential characteristic of
cognizing.

“Even though the realm of phenomena is the element of eye consciousness, it does not have the essential
characteristic of the recognition of form. Even though the realm of phenomena is the element of ear consciousness, it does not
have the essential characteristic of the recognition of sound. Even though the realm of phenomena is the element of nose
consciousness, it does not have the essential characteristic of the recognition of smell. Even though the realm of phenomena
is the element of tongue consciousness, it does not have the essential characteristic of the recognition of taste. Even though
the realm of phenomena is the element of body consciousness, it does not have the essential characteristic of the recognition
of physical objects. Even though the realm of phenomena is the element of mind consciousness, it does not have the essential characteristic of the recognition of mental phenomena.

“Even though the realm of phenomena is the element of form, it does not have the essential characteristic of being
something that can be known by the eye consciousness. Even though the realm of phenomena is the element of sound, it does not
have the essential characteristic of being something that can be known by the ear consciousness. Even though the realm of
phenomena is the element of smell, it does not have the essential characteristic of being something that can be known by the
nose consciousness. Even though the realm of phenomena is the element of taste, it does not have the essential characteristic
of being something that can be known by the tongue consciousness. Even though the realm of phenomena is the element of
physical objects, it does not have the essential characteristic of being something that can be known by the body
consciousness. Even though the realm of phenomena is the element of mental phenomena, it does not have the essential
characteristic of being something that can be known by the mind consciousness.

“Even though the realm of phenomena is the element of form, it does not have the essential characteristic of being
what is cognized as form. Even though the realm of phenomena is the element of sound, it does not have the essential
characteristic of being what is cognized as sound. Even though the realm of phenomena is the element of smell, it does not
have the essential characteristic of being what is cognized as smell. Even though the realm of phenomena is the element of
taste, it does not have the essential characteristic of being what is cognized as taste. Even though the realm of phenomena is
the element of physical objects, it does not have the essential characteristic of being what is cognized as physical objects.
Even though the realm of phenomena is the element of mental phenomena, it does not have the essential characteristic of being
what is cognized as mental phenomena.

“The realm of phenomena and the element of the self are the same. The realm of phenomena and the desire realm, the
form realm, and the formless realm are the same. The realm of phenomena and the realms of existence and nirvāṇa are the same.
The realm of phenomena, the element of beings, the element of
space, and the element of all phenomena are the same.

“Why are they the same? They are the same because they have the same emptiness. They are the same because they have
the same absence of distinguishing marks. They are the same because they have the same absence of longing. They are the same
because they have the same absence of formative factors. They are the same because they have the same absence of birth. They
are the same because they have the same absence of origination. They are the same because they have the same absence of
existence. They are the same because they have the same sameness of all phenomena. They are the same because they have the
same absence of obscuration. They are the same because they are the same as the element of empty space. They are the same
because they are the same as the realm of nirvāṇa. Immeasurable is the entrance into the element of the conditioned, as too is
the entrance into the element of the unconditioned. Entering that teaching through the gate that is the realm of phenomena is
the bodhisatvas’ skill with the elements.

“What is the bodhisatvas’ skill with the sense sources? It is the wisdom that penetrates the field of total reality.
Even though the field of total reality is the field of the eye, the field of total reality does not have the essential
characteristic of seeing. Even though the field of total reality is the field of the ear, the field of total reality does not
have the essential characteristic of hearing. Even though the field of total reality is the field of the nose, the field of
total reality does not have the essential characteristic of smelling. Even though the field of total reality is the field of
the tongue, the field of total reality does not have the essential characteristic of tasting. Even though the field of total
reality is the field of the body, the field of total reality does not have the essential characteristic of touching. Even
though the field of total reality is the field of the mind, the field of total reality does not have the essential
characteristic of cognizing mental phenomena.

“Even though the field of total reality is the field of form, the field of total reality does not have the essential
characteristic of being something that can be known by the eye consciousness. Even though the field of total reality is the
field of sound, the field of total reality does not have the essential characteristic of being something that can be known by
the ear consciousness. Even though the field of total reality
is the field of smell, the field of total reality does not have the essential characteristic of being something that can be
known by the nose consciousness. Even though the field of total reality is the field of taste, the field of total reality does
not have the essential characteristic of being something that can be known by the tongue consciousness. Even though the field
of total reality is the field of physical objects, the field of total reality does not have the essential characteristic of
being something that can be known by the body consciousness. Even though the field of total reality is the field of mental
phenomena, the field of total reality does not have the essential characteristic of being something that can be known by the
mind consciousness. This is the bodhisatvas’ skill with the sense sources.

“Furthermore, concerning the skill with the sense sources, the field of the eye is empty of self and anything
belonging to a self. The same is true of the field of the ear, the field of the nose, the field of the tongue, the field of
the body, the field of the mind, the field of forms, the field of sounds, the field of smells, the field of tastes, the field
of physical objects, and the field of mental phenomena. They are empty of self and anything belonging to a self. As the
Blessed One has said, ‘The eye is empty of self and anything belonging to a self. That is its essence. The same is true of the
ear, the nose, the tongue, the body, and the mind. They are empty of self and anything belonging to a self. That is their
essence. The same is true of forms, sounds, smells, tastes, physical objects, and mental phenomena. They are empty of self and
anything belonging to a self. That is their essence.’ Thus, the bodhisatvas do not bring about any decrease of the fields,
neither causing nonvirtue to increase nor virtue to decrease. They do not fall into the dualistic concepts of virtue and
nonvirtue. This is the bodhisatvas’ skill with the sense sources.

“Furthermore, concerning the skill with the sense sources, the basis and support of the desire related to the eye
field is the field of form. Whenever the eye sees without desire for form, and one does not actualize the freedom from desire, this is called the
bodhisatvas’ skill with the sense sources. Thus, the basis and support of the desire related to the ear field,
the nose field, the tongue field, the body field, and the mind field is the field of sound, the field of smell, the field of
taste, the field of physical objects, and the field of mental phenomena. Whenever the mind sees without desire for mental
phenomena, and one does not actualize the freedom from desire, this is called the bodhisatvas’ skill with the sense
sources.

“The sense sources are the field of the holy and the field of the unholy. The field of the holy is the right
accomplishment of the way, and the field of the unholy is what is in opposition to the way. Established on the way of the
bodhisatvas, the bodhisatvas develop great compassion toward beings who engage in practices that are in opposition to the way,
and yet they do not give up the field of the way. This is called the bodhisatvas’ skill with the sense
sources.

“What is the bodhisatvas’ skill with the truths? The bodhisatvas’ skill with the truths consists in four entrances.
What are those four entrances? They are the knowledge of suffering, the knowledge of the origin, the knowledge of cessation,
and the knowledge of the way. The knowledge of suffering is the knowledge that the aggregates are unborn. The knowledge of the
origin is the knowledge that vanquishes thirst. The knowledge of cessation is the nonorigination of ignorance and
propensities. The knowledge of the way is the absence of imputation related to any phenomena, as they are sameness. This is
the bodhisatvas’ knowledge of the truths. When, even though they understand those four noble truths with such insight and
wisdom, they do not actualize them out of care for living beings but bring them instead to maturity, this is called the bodhisatvas’ skill with the
truths.

“Furthermore, the bodhisatvas’ truth is of three kinds. What are those three? They are the relative truth, the
ultimate truth, and the truth of characteristics. What is the relative truth? It is worldly conventions—everything that is
expressed with syllables, words, and designations. The ultimate truth is when there is no activity of thoughts, let alone of
syllables. The truth of characteristics is the fact that all characteristics have a single characteristic, and that single
characteristic is the absence of characteristics. The bodhisatvas do not get tired of the teachings on the relative truth, and
they do not fall into the actualization of the ultimate truth. By understanding the single truth by means of the truth of
characteristics, they bring living beings to maturity. This called the bodhisatvas’ skill with the
truths.

“Truth is also of two kinds. What are those two? They are the truth of conventions and the ultimate truth. The truth
of conventions consists in speaking about the truth from a temporal perspective; it is the truth of suffering, the truth of
the origin, the truth of cessation, the truth of the way, and the truth of worldly conventions—everything that is expressed
with syllables, words, and designations. The ultimate truth is nirvāṇa, which has the characteristic of being ineffable. Why
is this? It is because it is always the state of things as they are, because the essence of that state of things is always
there. The bodhisatvas do not get tired of the teachings on the relative truth, and they do not fall into the actualization of
the ultimate truth. Instead, they bring living beings to maturity. This is called the bodhisatvas’ skill with the
truths.

“Truth is also singular; there is no second truth. The single truth consists in not imputing anything related to any
phenomena but leading living beings who have fallen into such
imputation to the truth. The bodhisatvas do not get tired of the teachings on imputed truth, and they do not actualize the
single truth of the absence of imputation. Instead, they bring living beings to maturity. This is called the
bodhisatvas’ skill with the truths.

“Furthermore, the five aggregates are suffering. The essential characteristic of the five aggregates is suffering.
When one understands the essential characteristic of suffering to be empty, this is the noble truth of the knowledge of
suffering as suffering. The tendency of thirst and viewpoints to act as causes for the five aggregates is the origin. When one
does not grasp, impute, or contact the causes of thirst and viewpoints, this is the noble truth of the knowledge of the origin
as the origin. The noble truth of cessation is the five aggregates having completely perished and ceased, without being born
in the beginning, without dying in the end, and without being reached in the present. When one understands in that way, this
is the noble truth of the knowledge of cessation as cessation. When one relies on the way, one reaches the knowledge of
suffering, the knowledge of the origin, and the knowledge of cessation, and one becomes established in nondual wisdom. This is
the noble truth of the way leading to the cessation of suffering. Understanding it to be empty is the noble truth of the
knowledge of the way as the way. When the bodhisatvas see the four noble truths with such wisdom, and when they do not
conceive of them through thought-constructions, this is called the bodhisatvas’ skill with the
truths.

“What’s more, all feelings are suffering. This is suffering. Discerning and knowing those
feelings is the noble truth of the knowledge of suffering as suffering. The cause from which those feelings arise is called the origin, and
the insight by which this cause is genuinely known is the noble truth of the knowledge of the origin as the origin. When every
feeling is interrupted and one experiences the absence of feeling, and when, though one observes the cessation of feelings,
one does not actualize the cessation of feelings for the sake of living beings, this is the noble truth of the knowledge of
cessation as cessation. The feelings by which the way is realized are like a raft, but the desire for feelings is not desire
for the way. This is the noble truth of the knowledge of the way as the way. When they see the four noble truths in this way,
and when they understand them to be the same in terms of purity, this is called the bodhisatvas’ skill with the
truths.

“Birth is suffering. This is ‘suffering.’ The knowledge that understands the absence of birth is the noble truth of
the knowledge of suffering as suffering. Because the condition of existence is present, there is birth. Existence is the
origin; the knowledge of the disintegration of existence is the noble truth of the knowledge of the origin as the origin. All
birth is without birth. The absence of birth is cessation, but in the absence of birth there is no cessation. The knowledge of
the absence of cessation is the noble truth of disappearance and cessation. The knowledge that consists in that way of
calculating, considering, seeking, understanding, and comprehending is the noble truth of the knowledge of the way as the way.
When the bodhisatvas penetrate this knowledge of the truths but do not dwell on this knowledge of the truths, this is called
the bodhisatvas’ skill with the truths.

“What is the bodhisatvas’ skill with dependent origination? Ignorance originates from that which is incorrect. Formative factors originate from ignorance. Consciousness
originates from formative factors. Name and form originate from consciousness. The six sense sources originate from name and
form. Contact originates from the six sense sources. Feeling originates from contact. Thirst originates from feeling. Grasping
originates from thirst. Existence originates from grasping. Birth originates from existence. Aging, death, sorrow,
lamentation, suffering, depression, and despair originate from birth. This is how the great mass of utter suffering
originates. Phenomena originate in their proper places, without movement, inactive, without an owner, and not as something to
be owned. Knowledge of this is called the bodhisatvas’ skill with dependent origination.

“Furthermore, the bodhisatvas know what is caused by virtue, what is caused by nonvirtue, what is caused by the
neutral, what causes existence, and what causes nirvāṇa. The bodhisatvas know all of this as it is: ‘A being who makes an
understanding caused by such good and bad abilities into their authority has those abilities as cause. Having their actions as
cause, they complete the actions in accordance with their result as a final cause.’ Thus, skill with birth that has its origin
in causes among phenomena acquired or not yet acquired is called the bodhisatvas’ skill with dependent
origination.

“Skill with dependent origination is also as follows: from the cessation of that which is incorrect comes the
cessation of ignorance. From the cessation of ignorance comes the cessation of formative factors. From the cessation of
formative factors comes the cessation of consciousness. From
the cessation of consciousness comes the cessation of name and form. From the cessation of name and form comes the cessation
of the six sense sources. From the cessation of the six sense sources comes the cessation of contact. From the cessation of
contact comes the cessation of feeling. From the cessation of feeling comes the cessation of thirst. From the cessation of
thirst comes the cessation of grasping. From the cessation of grasping comes the cessation of existence. From the cessation of
existence comes the cessation of birth. Aging, death, sorrow, lamentation, suffering, depression, and despair cease with the
cessation of birth. This is how the great mass of utter suffering ceases. Phenomena cease in their proper places without
movement, inactive, without an owner, and not as something to be owned. Skill in this is called the bodhisatvas’
skill with dependent origination.

“All phenomena are dependent on causes, conditions, and combinations of these. The phenomena that are dependent on
causes, conditions, and combinations of these are not dependent on a self, a being, a soul, or a person. No considerations
such as here, before, or other belong to that which is not
dependent on a self, a being, a soul, or a person. Understanding things in this way is called the bodhisatvas’ skill
with dependent origination.

“When the bodhisatvas bring about all the conditions for awakening and then see the destruction and cessation of
those conditions but do not get stuck in the wisdom of their destruction and cessation because of their care for living
beings, this is called the bodhisatvas’ skill with dependent origination.

“What is the bodhisatvas’ skill with the three times? The bodhisatvas remember their own past thoughts and those of
other beings, as well as the contents of those thoughts,
whether they are virtuous or nonvirtuous. Having remembered them, they reject the nonvirtuous thoughts and the contents of
those thoughts, and they dedicate the virtuous thoughts and the contents of those thoughts to awakening. This is their skill
with the past.

“The bodhisatvas are absorbed in the thoughts and the contents of those thoughts that are roots of virtue. They
concentrate on actualizing awakening in the following way: ‘I will dedicate all the virtuous thoughts and the contents of
those thoughts that appear in me to incomparable perfect awakening, and I will give no chance to the nonvirtuous thoughts and
the contents of those thoughts.’ Thinking in this way is their skill with the future.

“What is their skill with the present? They produce roots of virtue through correct practice on the basis of present
thoughts and the contents of those thoughts. They banish nonvirtuous thoughts and the contents of those thoughts, and they
dedicate virtuous thoughts and the contents of those thoughts to awakening. This is their skill with the present. Skill in
those is called the bodhisatvas’ skill with the three times.

“Furthermore, they have confidence in the fact that the phenomena of the past, present, and future are empty. Though
they consider the emptiness of the three times in that way, with insight and wisdom, they rejoice in the wisdom of the
expedient means resulting from all the merit of the past, present, and future blessed buddhas. Skill in this is called
the bodhisatvas’ skill with the three times.

“Though they see that the phenomena of the past have perished and will not be transferred in the future, they do not
slacken their vigor in bringing about virtue, and they do not bring about nonvirtue. Though they consider the phenomena of the future to be unborn and nonexistent, they do not
give up their vigor dedicated to awakening. Though they consider the phenomena in the present to not remain and abide, the
bodhisatvas, firm in their determination, do not forget the mind of awakening. This is called the bodhisatvas’ skill
with the three times.

“The past has perished, the future has not been reached, and the present does not abide. Thus, when they understand
that thoughts and the contents of those thoughts are born, destroyed, and melted away, yet they still acquire the roots of
virtue that bring about awakening, this is called the bodhisatvas’ skill with the three times.

“The bodhisatvas remember the past by means of their skill in supernormal knowledge. Having remembered the roots of
virtue planted in the past, they dedicate them to awakening. They know the virtuous thoughts that will be generated in the
future, and they then fulfill their vows. They apply mental effort and cause the roots of virtue that arise in the present to
remain, dedicating them to awakening. This is called their skill with the three times.

“They remember the past accumulation of merit for the sake of bringing all living beings to maturity, and they bring
living beings to maturity in the way that they are to be matured. Accordingly, they bring to maturity all the living beings
who are to be matured in the future by paying respect to the buddhas. They bring to maturity all those living beings in the
present who are to be matured by teaching the Dharma and displaying miracles. Fulfilling their own aims, others’ aims, and the
aim of awakening in the three times without attachment is called the bodhisatvas’ skill with the three
times.

“What is the bodhisatvas’ skill with all the vehicles? There are three vehicles that are conducive to deliverance.
What are those three vehicles? They are the vehicle of the disciples, the vehicle of the isolated buddhas, and the Great
Vehicle. There are two further vehicles. What are those two vehicles? They are the vehicle of the gods and the vehicle of
humans.

“What is the bodhisatvas’ skill with the vehicle of the disciples? When the buddhas do not appear there is no vehicle
of the disciples. Why is this? The right view of the disciples is the consequence of the words of others. Hearing is concerned
with the vows of moral discipline, so that the mass of moral discipline—which involves following what the rules prescribe—is
fulfilled. Having fulfilled the mass of moral discipline, the disciples fulfill the mass of concentration. Having fulfilled
the mass of concentration, they fulfill the mass of insight. Having fulfilled the mass of insight, they fulfill the mass of
deliverance. Having fulfilled the mass of deliverance, they fulfill the mass of liberated wisdom vision. Skill in this is
called skill with the vehicle of the disciples.

“Furthermore, skill with the way of the disciples consists in rejecting the formative factors—meritorious,
non-meritorious, or neutral. It is disgust and absence of desire for all the three realms. It consists in discerning the
impermanence and suffering in all conditioned things. It consists in discerning the selflessness of all phenomena. It is
delight in peace and nirvāṇa. It consists in having no desire for birth in existence, not even for a second. It consists in
always regarding existence with fear. It is the constant absence of reliance on the mind. It consists in regarding the
aggregates as killers. It consists in regarding the elements as snake venom. It consists in regarding the sense sources as
empty villages. It consists in conceiving no wishes regarding
any kind of birth. It consists in nirvāṇa as one’s proper abode and refuge. Teaching and explaining in this way is called
the bodhisatvas’ skill with the way of disciples.

“What is the bodhisatvas’ skill with the way of the isolated buddhas? The bodhisatvas know as they are the
circumstances and conditions by which isolated buddhas attain deliverance. What are they? They are heaping up the accumulation
of merit derived from giving and from morality, which is not like that of the disciples but is caused by great eagerness,
vigor, and the absence of negligence; making progress in the Dharma with little learning; having no despondency in serving and
venerating the blessed buddhas; having middling abilities; being always bent on the ascetic life; having low ambitions and
engaging in few activities; disliking social life; delighting in solitude; living in solitude; enjoying reverence; having
great magical power; being delighted by the stage where one is to be honored; continuously reflecting on dependent
origination; having in view the single sphere, which is deliverance; transcending the world by means of self-originated
wisdom; attaining the ability to focus on objects of meditation; maintaining the continuity of meditations,
liberations, concentrations, and states of absorption; acquiring the wisdom that is not dependent on the instructions of
others; awakening to the wisdom of the conditions that are involved with any object. Expounding, teaching, and explaining in
this way is called the bodhisatvas’ skill with the way of the isolated buddhas.

“What is the bodhisatvas’ skill with the Great Vehicle? The bodhisatvas’ skill with the Great Vehicle is
immeasurable, so only an indication of it is taught here. The
Great Vehicle is immeasurable, as it opens up an opportunity for all living beings. It is unhindered, as it is bent upon
unattached wisdom. It is the accumulation of all merit and roots of virtue, and thus it nourishes all beings. It is the
fulfillment of all the perfections, as it relates to the mental behavior of all beings. It is the attainment of the
accumulation of the wisdom of omniscience, as it leads without hindrance to the seat of awakening. It equally emits unhindered
rays of light on all beings, as all beings are to be honored. It is beyond the fear of any bad ways, as all the qualities of a
buddha are made manifest. It vanquishes all the assemblies of Māra, as well as all the antagonists and bad
teachers, as it raises the flags and banners of the conditions conducive to awakening and dependent origination. It does away
with all the viewpoints concerning limits or the absence of limits, permanence or nihilism, origination or disintegration,
existence or nonexistence, the appearance of afflictions, hindrances, obstructions, doubts, and regrets, as it is the
unhindered way of the buddhas. It possesses all perfect qualities and the perfect possession of all jewels, it leads to the
undeceiving way, and it nourishes all beings, as it is distinguished by its great determination and compassion. It is adorned
with the ornaments of body, speech, and mind, which are the ten powers, fearlessness, the special qualities of the Buddha, and
the major and minor marks, and so it is faultless. Skill in
this is called the bodhisatvas’ skill with the Great Vehicle.

“What is the bodhisatvas’ skill with all phenomena? All phenomena are, in short, conditioned and unconditioned, so
the bodhisatvas should develop skill with the conditioned and the unconditioned. What is the bodhisatvas’ skill with the
conditioned? It is when they dedicate to incomparable, complete awakening all those conditioned things that consist in the
virtuous formative factors related to body, speech, and mind. This is called the bodhisatvas’ skill with the
conditioned. When they dedicate to omniscience all those conditioned things that consist in the virtuous
formative factors related to body, speech, and mind by understanding them to be awakening, this is called their
skill with the unconditioned.

“Furthermore, skill with the conditioned is the accomplishment of the five perfections. What are those five? They are
the perfection of generosity, the perfection of morality, the perfection of patient acceptance, the perfection of vigor, and
the perfection of meditation. This is called the bodhisatvas’ skill with the conditioned.
When, through the perfection of insight that is the knowledge of the unconditioned they do not depreciate the other five
perfections but dedicate them to omniscience and to the bodhisatvas’ unsullied liberation for the sake of accumulating all the
perfections and heaping up roots of virtue, this is their skill with the unconditioned.

“Concerning their skill with the conditioned, when they attract beings with the four means of attraction so as to
emit unhindered rays of light equally upon all living beings, this is the bodhisatvas’ skill with the conditioned. When they
do not grasp, cling, or adhere to things on the basis of the principle that they are without soul or self, when they rely on their skill in the ways of attracting beings as being
unconditioned, and when they dedicate this to omniscience, this is their skill with the unconditioned.

“Concerning their skill with the conditioned, when they cut off the afflictions in the stream of existence but do not
cut off the roots of virtue in the stream of existence, and when they fasten the fetters that consist in the realization of
awakening but do not concern themselves with the fetters of limited Dharma practice, this is their skill with the conditioned.
Skill in discerning the wisdom acquainted with emptiness, the absence of distinguishing marks, and the absence of longing, not
being dependent upon others when it comes to awakening, and not actualizing the unconditioned is their skill with the
unconditioned.

“Concerning their skill with the conditioned, though they roam about in the three realms, they do not become sullied
by the afflictions connected with roaming about in the three realms. This is their skill with the conditioned. Though they
have the wisdom of deliverance from the three realms, they do not fall into the sphere of deliverance. This is their skill
with the unconditioned. Skill with all phenomena is another expression for omniscience. Why is this? The
immeasurable and unattached wisdom of omniscience is fulfilled through skill in continuous recollection, intelligence, and
insight. That is why it is called skill with all phenomena.

“Venerable Śāradvatīputra, the insight of the bodhisatvas who possess those eight skills becomes imperishable.
Furthermore, insight is the knowledge of virtuous and nonvirtuous phenomena. Insight is the discernment of the phenomena that
are conducive to spiritual progress. Insight is authoritative, as it makes manifest the holy principles of the Dharma. Insight
is the understanding of all doctrinal viewpoints, all manifestations of afflictions, all hindrances, and all obstructions just
as they are. Insight is the absence of longing concerned with desires, hopes, and wishes. Insight creates pleasure, as it quenches the fire of all the afflictions. Insight creates
joy, as it is the unbrokenness of happiness and joy in the Dharma. Insight throws light upon things, as it makes manifest the
knowledge of the meaning. Insight is the basis of the thirty-seven factors of awakening. Insight has the essential
characteristic of attainment, as it attains the fruit according to the vehicles. Insight has the essential characteristic of
knowledge, as it is radiant wisdom by nature. Insight liberates, as it brings one over all the rivers. Insight leads to true
faultlessness. Insight embraces all virtuous phenomena. Insight clears up all earlier afflictions and bad habits. Insight is
the most excellent form of knowledge. Insight is most sublime, as it is understanding that arises from self-originated wisdom.
Insight is beyond causes, as it is not stained by the three realms. Insight embraces expedient means in every way. Insight has
been attained by all the holy ones. Insight cannot be grasped, as it is the absence of distinguishing marks and
thought-constructions. Insight is the antidote of indolence, as it is the absence of the darkness of ignorance and delusion.
Insight is the practice of all those who are established on the stage of practicing meditation. Insight is the leader of the
adherents of all the vehicles. Insight illuminates, as it removes obscured vision, the darkness of ignorance, and delusion.
Insight gives sight to those who wish to see. Insight has no basis, as it transcends the ways of the eye and forms, the ear
and sounds, the nose and smells, the tongue and tastes, the body and physical objects, and the mind and mental phenomena. Insight is the ultimate meaning, as it issues from the truth.
Insight is the imperturbability of the well trained. Insight is the light of the gates of wisdom. Insight is imperishable, as
it moves about everywhere. Insight is unhindered, as it is the vision of the entrance into dependent origination. Insight is
the way of liberation, as it is the severing of all the bonds of grasping and afflictions. Insight is not stained by any
affliction. Insight does not remain in the company of any phenomena that do, or will, create hindrances. There are as many
actions of insight and wisdom performed as there are mental actions performed by all beings. The wisdom that consists in the
consideration by insight is as great as the afflictions and bad habits of all beings. There are as many gates to enter insight
as there are gates into the afflictions of all beings. The foundation and basis of insight is as great as the insight of the
disciples, the isolated buddhas, the bodhisatvas, and the perfect buddhas. The bodhisatvas should train themselves in
this.

“This, Venerable Śāradvatīputra, is the bodhisatvas’ imperishability of insight, and through this imperishable
insight the bodhisatvas attain the imperishability of wisdom.”

When this chapter on the exposition of the imperishability of insight had been taught, thirty-two thousand
bodhisatvas who had made their preparations in the past attained the patient acceptance of the fact that all phenomena are
unborn.

Then the bodhisatva Akṣayamati addressed Venerable Śāradvatīputra, saying, “Venerable Śāradvatīputra, the
friendliness of the bodhisatvas is also imperishable. Why? Because it is boundless. The friendliness of the bodhisatvas should
be known as boundless. They manifest friendliness
continuously. Thus, as great as the sphere of living beings may be, the bodhisatvas pervade it with thoughts of friendliness.
Venerable Śāradvatīputra, just as there is no place that is not pervaded by space, there is also no being who is not pervaded
by the friendliness of the bodhisatvas. Just as the sphere of beings is immeasurable and inexhaustible, the bodhisatvas’
cultivation of friendliness is also immeasurable and inexhaustible. Thus, just as space is imperishable, living beings are
imperishable. Just as living beings are imperishable, friendliness is imperishable. That is why the friendliness of these holy
beings is said to be ‘imperishable.’ ”

When he had been addressed in this way, the elder Śāradvatīputra questioned the bodhisatva Akṣayamati further,
asking, “Son of good family, how great then is the sphere of living beings?”

Akṣayamati said, “Venerable Śāradvatīputra, the sphere of living beings is even greater than the sphere of earth, the
sphere of water, the sphere of fire, and the sphere of air.”

Śāradvatīputra said, “But, son of good family, is it possible to explain this by giving examples?”