大般若波羅蜜多經

02

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They are utterly unstinting even with their bodies, lives, and so forth. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of giving.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of giving, they do not give rise to thoughts of the shravaka or pratyekabuddha paths. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of moral discipline.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of giving, they accept it with faith, patiently embrace it, delight in it, and rejoice in it. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of patience.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of giving, they cultivate diligently and without rest. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of diligence.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of giving, they single-mindedly incline toward the knowledge of all modes, without intermingling thoughts of the shravaka or pratyekabuddha paths. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of meditative concentration.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of giving, they practice the perfection of giving with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of giving, they abide in the perception that it is like an illusion, like a dream, like an image, like an echo, like a shadow of light, like a flower in empty space, like a magical city, and like a magical transformation. They perceive neither giver, recipient, nor gift. Sariputra, this is called a great bodhisattva who, when practicing the perfection of giving, dons the armor of the great merit of the perfection of prajnaparamita.

Sariputra, when such a great bodhisattva practices the perfection of giving, that bodhisattva dons the armor of great merit complete with the six perfections.

Sariputra, when a great bodhisattva practices the perfection of giving with a mind corresponding to the knowledge of all modes and neither apprehends nor clings to the characteristics of the six perfections, you should know that this great bodhisattva has donned the armor of great merit. Sariputra, this is called a great bodhisattva who, wishing to benefit and bring happiness to all sentient beings, dons the armor of great merit.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In order to safeguard pure moral discipline, they are not attached to any possessions whatsoever. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of giving.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In practicing pure moral discipline, they do not even seek the states of shravakas or pratyekabuddhas, much less the state of ordinary beings. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of moral discipline.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of pure moral discipline, they accept it with faith, patiently embrace it, delight in it, and rejoice in it. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of patience.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of pure moral discipline, they cultivate diligently and without rest. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of diligence.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of pure moral discipline, they make great compassion their foremost concern and do not allow even thoughts of the Two Vehicles to intermingle, much less the minds of ordinary beings. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of meditative concentration.

Furthermore, Sariputra, when great bodhisattvas practice the perfection of moral discipline, they practice the perfection of moral discipline with a mind corresponding to the knowledge of all modes, employing non-attainment as skillful means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of pure moral discipline, they abide in the perception that it is like an illusion, like a dream, like an image, like an echo, like a shadow of light, like a flower in empty space, like a magical city, and like a magical transformation.

They neither rely upon nor cling to pure moral discipline; nor do they become weary of or grasp the evil of violating moral discipline, because both upholding and transgressing moral discipline are empty in their intrinsic nature. Sariputra, this is called a great bodhisattva who, when practicing the perfection of moral discipline, dons the armor of the great merit of the perfection of prajnaparamita.

Sariputra, when such a great bodhisattva practices the perfection of moral discipline, that bodhisattva has donned the armor of great merit complete with the six perfections.

Sariputra, when a great bodhisattva practices the perfection of moral discipline with a mind corresponding to the knowledge of all modes and neither apprehends nor clings to the characteristics of the six perfections, you should know that this great bodhisattva has donned the armor of great merit.

Sariputra, this is called a great bodhisattva who, wishing to benefit and bring happiness to all sentient beings, dons the armor of great merit.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. To perfect patience, they have no attachment to their bodies, lives, and so forth. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of the prajnaparamita of generosity.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. In the practice of patience, they do not entertain thoughts mingled with those of shravakas, pratyekabuddhas, or inferior ordinary beings. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of the prajnaparamita of pure discipline.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of patience, they have faith in it, accept it, delight in it, and rejoice in it. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of the prajnaparamita of patience.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently cultivate the practice of patience without ever ceasing. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of the prajnaparamita of diligence.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They collect the mind upon a single object while cultivating the practice of patience; even when encountering suffering, they do not turn toward another object. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of the prajnaparamita of meditative concentration.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of patience, they practice the prajnaparamita of patience with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With regard to the Dharma of patience, they abide in the perception that it is like an illusion, a dream, an image, an echo, a shadow of light, a flower in empty space, a phantom city, or a magical transformation.

Wishing to cultivate all Buddha-Dharmas and bring all sentient beings to maturity, they contemplate all dharmas as empty and do not cling to resentment or harm. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of patience, dons the armor of the great merit of prajnaparamita.

Sariputra, while practicing the prajnaparamita of patience, that great bodhisattva has donned the armor of great merit endowed with all six prajnaparamitas.

Sariputra, if a great bodhisattva practices the prajnaparamita of patience with a mind associated with omniscient wisdom and neither apprehends nor clings to the characteristics of the six prajnaparamitas, you should know that this great bodhisattva has donned the armor of great merit.

Sariputra, this is called a great bodhisattva who dons the armor of great merit in order to benefit and bring happiness to all sentient beings.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently cultivate difficult practices of generosity. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of the prajnaparamita of generosity.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently guard and uphold the pure precepts. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of the prajnaparamita of pure discipline.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently cultivate difficult practices of patience. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of the prajnaparamita of patience.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. With ardor and diligence, they cultivate beneficial ascetic practices. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of the prajnaparamita of diligence.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently cultivate the various meditative concentrations and attainments. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of the prajnaparamita of meditative concentration.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of diligence, they practice the prajnaparamita of diligence with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. They diligently cultivate wisdom free from grasping and attachment. Sariputra, this is called a great bodhisattva who, while practicing the prajnaparamita of diligence, dons the armor of the great merit of prajnaparamita. Sariputra, while practicing the prajnaparamita of diligence, that great bodhisattva dons the armor of great merit endowed with all six prajnaparamitas.

Sariputra, if a great bodhisattva, with a mind associated with omniscient wisdom, while practicing the prajnaparamita of diligence, neither apprehends nor clings to the characteristics of the six prajnaparamitas, you should know that this great bodhisattva has donned the armor of great merit. Sariputra, this is called a great bodhisattva who dons the armor of great merit in order to benefit and bring happiness to all sentient beings.

Furthermore, Sariputra, when great bodhisattvas practice the prajnaparamita of meditative concentration, they practice the prajnaparamita of meditative concentration with a mind associated with omniscient wisdom, take non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect enlightenment. Abiding with a tranquil mind, they practice generosity, causing the defilement of miserliness to cease to exist. Sariputra, this is called a great bodhisattva who, while practicing prajnaparamita, dons the armor of the great merit of the prajnaparamita of generosity.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Through the purifying power of concentration, they safeguard the precepts, causing the defilements of transgressing the precepts no longer to arise. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of moral discipline.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Abiding in concentrations of loving-kindness and compassion, they cultivate patience, causing anger and the like no longer to arise. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of patience.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Abiding in pure concentration, they diligently cultivate merit, causing all forms of indolence no longer to arise. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of diligence.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Relying upon the meditative concentrations ... they give rise to sublime concentration, causing attachment, distraction, and hindrances no longer to arise. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of meditative concentration.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Relying upon the meditative concentrations ... they give rise to sublime wisdom and contemplate all dharmas as being like illusions ..., causing all pernicious forms of wisdom no longer to arise. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of wisdom.

Shariputra, when that great bodhisattva practices the perfection of meditative concentration, the great armor of merit donned by that bodhisattva is endowed with all six perfections.

Shariputra, if a great bodhisattva, when practicing the perfection of meditative concentration with a mind associated with the knowledge of all-knowing wisdom, neither apprehends nor clings to the characteristics of the six perfections, you should know that this great bodhisattva has donned the great armor of merit. Shariputra, this is called a great bodhisattva donning the great armor of merit for the sake of benefiting and bringing happiness to all sentient beings.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Without perceiving a giver, a recipient, or a gift, they practice generosity with the three spheres purified. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of generosity.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Without perceiving the observance or transgression of the precepts and so forth, they cultivate pure moral discipline with an unattached mind. Shariputra, this is called a great bodhisattva who, when practicing the perfection of meditative concentration, dons the great armor of merit of the perfection of moral discipline.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Without perceiving one who is patient, that which is endured, and so forth, they cultivate patience through sublime wisdom of emptiness. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of patience.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Contemplating all dharmas as ultimately empty, they practice diligence with a mind of great compassion. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of diligence.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. Contemplating entry into concentration, abiding in concentration, emergence from concentration, and the objects of concentration as all ultimately empty, they cultivate meditative attainments. Shariputra, this is called a great bodhisattva who, when practicing the perfection of meditative concentration, dons the great armor of merit of the perfection of meditative concentration.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of wisdom, they cultivate the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, employ non-apprehension as the means, and dedicate it together with all sentient beings to unsurpassed perfect awakening. With regard to all dharmas, all sentient beings, and all perfections, they abide in the perception that they are like illusions, dreams, reflected images, echoes, shadows of light, flowers in empty space, illusory cities, and magical transformations, and they cultivate various kinds of wisdom free from grasping. Shariputra, this is called a great bodhisattva who, when practicing the perfection of wisdom, dons the great armor of merit of the perfection of wisdom.

Shariputra, when that great bodhisattva practices the perfection of wisdom, the great armor of merit donned by that bodhisattva is endowed with all six perfections.

Shariputra, if a great bodhisattva, when practicing the perfection of wisdom with a mind associated with the knowledge of all-knowing wisdom, neither apprehends nor clings to the characteristics of the six perfections, you should know that this great bodhisattva has donned the great armor of merit. Shariputra, this is called a great bodhisattva donning the great armor of merit for the sake of benefiting and bringing happiness to all sentient beings.

Shariputra, great bodhisattvas who abide in each perfection in this manner cultivate all six perfections and bring them to fulfillment. Therefore, this is called donning the great armor of merit.

Furthermore, Shariputra, although great bodhisattvas enter the meditative concentrations and the immeasurable and formless concentrations, they do not become attached to them, nor are they led by their power, nor do they take rebirth under their power. Shariputra, this is a great bodhisattva who, when practicing the perfection of meditative concentration, dons the great armor of merit of the skillful means of the perfection of wisdom.

Furthermore, Sariputra, although the great bodhisattvas enter the dhyanas and the immeasurable and formless concentrations, abiding in the contemplation of seclusion, the contemplation of quiescence, and the contemplations of emptiness, signlessness, and wishlessness, they do not realize the ultimate reality, nor do they enter the stages of the sravakas or pratyekabuddhas, but transcend all sravakas and pratyekabuddhas. Sariputra, this is called a great bodhisattva donning the armor of the great merit of skillful means and prajnaparamita while cultivating the perfection of dhyana.

Sariputra, because the bodhisattvas wish to benefit and bring happiness to all sentient beings, they don such armor of great merit. Therefore, they are also called mahasattvas.

Sariputra, thus, because they wish to benefit and bring happiness to all sentient beings, the great bodhisattvas don the armor of great merit and are joyfully praised before the great assemblies by all the Buddhas, the Blessed Ones, throughout innumerable worlds in the ten directions, who say: “In that direction, in that world, there is a great bodhisattva of such-and-such a name who, wishing to benefit and bring happiness to all sentient beings, has donned the armor of great merit, matures sentient beings, adorns and purifies Buddha lands, disports in supernormal powers, and does what should be done.” Thus, in succession, these words pervade the ten directions.

When the assemblies of devas, humans, and others hear them, they all rejoice and say together: “Such a bodhisattva will swiftly attain Buddhahood and benefit and bring happiness to all sentient beings.”

At that time, the Venerable Sariputra asked Purna Maitrayaniputra: “What is meant by a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle?”

Purna Maitrayaniputra replied: “Sariputra, a great bodhisattva, wishing to benefit and bring happiness to all sentient beings, first dons the armor of the great merit of the six paramitas. Then, further wishing to benefit and bring happiness to sentient beings, the bodhisattva, secluded from sensual desires and unwholesome, evil dharmas, with initial application and sustained application, enters and fully abides in the first dhyana, with the joy and bliss born of seclusion.

With the subsiding of initial and sustained application, inwardly purified and with the mind unified, free from initial and sustained application, the bodhisattva enters and fully abides in the second dhyana, with the joy and bliss born of concentration. With the fading of joy, the bodhisattva abides in equanimity, endowed with mindfulness and clear comprehension, personally experiences bliss, and dwells in that of which the noble ones declare, ‘Equanimous, mindful, one abides in bliss’; thus the bodhisattva enters and fully abides in the third dhyana.

Having abandoned pleasure and abandoned pain, and with former gladness and sorrow having disappeared, the bodhisattva enters and fully abides in the fourth dhyana, which is neither painful nor pleasant and is purified by equanimity and mindfulness.

“Furthermore, relying upon dhyana, the bodhisattva generates a mind associated with loving-kindness, whose mode of activity is vast, nondual, immeasurable, free from enmity, harmless, free from hatred, and free from affliction. Having cultivated it well and universally, the bodhisattva pervades with resolute understanding the ten directions to the limits of space and the dharma realm. With a mind of loving-kindness and complete resolute understanding, the bodhisattva abides in minds associated with compassion, sympathetic joy, and equanimity; their modes of resolute understanding are likewise.

Relying upon this preparatory practice, the bodhisattva further transcends all perceptions of form, extinguishes perceptions of resistance, and gives no attention to perceptions of diversity; entering infinite space, the bodhisattva fully abides in the sphere of infinite space. Transcending the entire sphere of infinite space, the bodhisattva enters infinite consciousness and fully abides in the sphere of infinite consciousness.

Transcending the entire sphere of infinite consciousness, the bodhisattva enters nothingness and fully abides in the sphere of nothingness. Transcending the entire sphere of nothingness, the bodhisattva enters neither perception nor non-perception and fully abides in the sphere of neither perception nor non-perception.

“Sariputra, employing non-apprehension as skillful means, that great bodhisattva upholds these dhyanas and immeasurable and formless concentrations and, together with all sentient beings, dedicates them to unsurpassed perfect enlightenment. Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“Furthermore, Sariputra, great bodhisattvas, wishing to benefit and bring happiness to sentient beings, first establish themselves in such dhyanas and immeasurable and formless concentrations. Having skillfully discerned and understood the various modes and characteristics of entering, abiding in, and emerging from them, and having attained mastery over them, they further think: ‘With a mind associated with the knowledge of all-knowledge and with great compassion as foremost, I shall teach the dhyanas and the immeasurable and formless concentrations in order to eliminate the afflictions of all sentient beings.

I shall analyze and reveal them, enabling beings to understand well these concentrations, the escape from attachment to them, their faults, and the various modes and characteristics of entering, abiding in, and emerging from them.’ Sariputra, this is a great bodhisattva who, relying upon the perfection of dhyana, cultivates the perfection of generosity and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“If a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, teaches the dhyanas and the immeasurable and formless concentrations without being adulterated by the mental attitudes of sravakas or pratyekabuddhas, then, Sariputra, this is a great bodhisattva who, relying upon the perfection of dhyana, cultivates the perfection of ethical discipline and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“If a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, when teaching the dhyanas and the immeasurable and formless concentrations, has faith in, patiently accepts, and delights in such dharmas, then, Sariputra, this is called a great bodhisattva who, relying upon the perfection of dhyana, cultivates the perfection of patience and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“If a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, when cultivating the dhyanas and the immeasurable and formless concentrations, dedicates personal roots of virtue on behalf of sentient beings toward the attainment of unsurpassed perfect enlightenment and diligently cultivates all roots of virtue without rest, then, Sariputra, this is called a great bodhisattva who, relying upon the perfection of dhyana, cultivates the perfection of vigor and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“If a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, relies upon the dhyanas and the immeasurable and formless concentrations to develop the excellent meditative attainments, samadhis, liberations, spheres of mastery, and total spheres, attains mastery over entering, abiding in, and emerging from them, and does not fall into the stages of the sravakas or pratyekabuddhas, this is a great bodhisattva who, relying upon the perfection of dhyana, cultivates the perfection of dhyana and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“If a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, when cultivating the dhyanas and the immeasurable and formless concentrations, contemplates in accordance with reality these dhyanas, immeasurable and formless concentrations, and the factors of dhyana through the modes of impermanence, suffering, non-self, emptiness, signlessness, and wishlessness, without abandoning great compassion or falling into the stages of the sravakas or pratyekabuddhas, then, Sariputra, this is a great bodhisattva who, relying upon the perfection of dhyana, cultivates prajnaparamita and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.

“Furthermore, Sariputra, if a great bodhisattva, with a mind associated with the knowledge of all-knowledge and with great compassion as foremost, when entering the concentration of loving-kindness, thinks, ‘I should rescue all sentient beings and enable them to attain happiness’; when entering the concentration of compassion, thinks, ‘I should rescue all sentient beings and enable them to become free from suffering’; when entering the concentration of sympathetic joy, thinks, ‘I should praise and exhort all sentient beings and enable them to attain liberation’;

and when entering the concentration of equanimity, thinks, ‘I should impartially benefit all sentient beings and enable them to eliminate all outflows’—then, Sariputra, this is called a great bodhisattva who, relying upon the immeasurable concentrations, cultivates the perfection of generosity and, wishing to benefit and bring happiness to sentient beings, generates the aspiration directed toward the Great Vehicle.”

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, enters, abides in, and emerges from the four immeasurables without ever inclining toward the state of a sravaka or pratyekabuddha, but seeks only unsurpassed perfect enlightenment, then, Sariputra, this is called a great bodhisattva who, relying upon the concentrations of the immeasurables, cultivates the perfection of pure morality and, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, enters, abides in, and emerges from the four immeasurables without giving rise to any thought mingled with the state of a sravaka or pratyekabuddha, but wholeheartedly has faith in, accepts, and delights in unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, relying upon the concentrations of the immeasurables, cultivates the perfection of patience and, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, enters, abides in, and emerges from the four immeasurables while diligently cultivating wholesome dharmas, single-mindedly directing himself toward enlightenment and never abandoning it even momentarily, then, Sariputra, this is a great bodhisattva who, relying upon the concentrations of the immeasurables, cultivates the perfection of diligence and, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, enters, abides in, and emerges from the four immeasurables, thereby developing various concentrations, samadhis, and meditative attainments; constantly dwells within them and attains great mastery over them; is not carried away by those concentrations; and is not reborn under the influence of their power, then, Sariputra, this is a great bodhisattva who, relying upon the concentrations of the immeasurables, cultivates the perfection of meditative concentration and, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, cultivates the four immeasurables and, within those immeasurables, contemplates them in accordance with reality through the aspect of impermanence, the aspect of suffering, the aspect of non-self, the aspect of emptiness, the aspect of signlessness, and the aspect of wishlessness, without abandoning great compassion or falling to the levels of sravakas and pratyekabuddhas, then, Sariputra, this is a great bodhisattva who, relying upon the concentrations of the immeasurables, cultivates the perfection of prajna and, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

Sariputra! Relying upon such skillful means, great bodhisattvas cultivate the six perfections and, wishing to benefit and bring happiness to sentient beings, arouse the mind directed toward the Great Vehicle.

Furthermore, Sariputra! If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, fully cultivates all the following dharmas—the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path—and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, fully cultivates the gateways to liberation—emptiness, signlessness, and wishlessness—and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, fully cultivates all the following dharmas—giving, kind speech, beneficial conduct, and cooperation—and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, fully cultivates all the following dharmas—the five kinds of eyes and six superknowledges—and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, fully cultivates all the following dharmas—the Buddha's ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of all aspects of the paths, and the knowledge of all aspects—and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

Furthermore, Sariputra! If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, taking non-attainment as skillful means, gives rise to the knowledge of inner emptiness, the knowledge of outer emptiness, the knowledge of inner-and-outer emptiness, the knowledge of the emptiness of emptiness, the knowledge of great emptiness, the knowledge of ultimate emptiness, the knowledge of the emptiness of the conditioned, the knowledge of the emptiness of the unconditioned, the knowledge of absolute emptiness, the knowledge of boundless emptiness, the knowledge of the emptiness of dispersion, the knowledge of the emptiness of the unchanging, the knowledge of the emptiness of intrinsic nature, the knowledge of the emptiness of specific characteristics,

the knowledge of the emptiness of common characteristics, the knowledge of the emptiness of all dharmas, the knowledge of the emptiness of the unapprehensible, the knowledge of the emptiness of nonexistence, the knowledge of the emptiness of self-nature, and the knowledge of the emptiness of the self-nature of nonexistence; and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, taking non-attainment as skillful means, gives rise with respect to all dharmas to knowledge that they are neither distracted nor concentrated and, taking non-attainment as skillful means, together with all sentient beings dedicates it to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, taking non-attainment as skillful means, gives rise with respect to all dharmas to knowledge that they are neither permanent nor impermanent, knowledge that they are neither pleasant nor painful, knowledge that they are neither self nor non-self, knowledge that they are neither pure nor impure, knowledge that they are neither empty nor nonempty, knowledge that they are neither marked nor signless, knowledge that they are neither wished for nor wishless, knowledge that they are neither quiescent nor non-quiescent, and knowledge that they are neither separated nor non-separated;

and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

Furthermore, Sariputra! If a great bodhisattva, with a mind associated with omniscience and guided foremost by great compassion, taking non-attainment as skillful means, has knowledge that does not know past dharmas, knowledge that does not know future dharmas, knowledge that does not know present dharmas, and knowledge that does not fail to know the dharmas of the three times; and, taking non-attainment as skillful means, together with all sentient beings dedicates them to unsurpassed perfect enlightenment, then, Sariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, arouses the mind directed toward the Great Vehicle.

If a great bodhisattva, with a mind associated with the wisdom of omniscience and guided by great compassion, employing non-attainment as the skillful means, does not cognize wholesome dharmas, does not cognize unwholesome dharmas, does not cognize indeterminate dharmas, yet does not fail to cognize dharmas of the three natures; does not cognize dharmas of the desire realm, does not cognize dharmas of the form realm, does not cognize dharmas of the formless realm, yet does not fail to cognize dharmas of the three realms;

does not cognize the dharmas of those in training, does not cognize the dharmas of those beyond training, does not cognize dharmas that are neither of those in training nor of those beyond training, yet does not fail to cognize the dharmas of those in training, those beyond training, and those who are neither in training nor beyond training; does not cognize dharmas to be abandoned through seeing, does not cognize dharmas to be abandoned through cultivation, does not cognize dharmas not subject to abandonment, yet does not fail to cognize dharmas to be abandoned through seeing, dharmas to be abandoned through cultivation, and dharmas not subject to abandonment;

and, employing non-attainment as the skillful means, dedicates all this together with all sentient beings to unsurpassed perfect awakening—then, Shariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, brings forth the aspiration for the Great Vehicle.

If a great bodhisattva, with a mind associated with the wisdom of omniscience and guided by great compassion, employing non-attainment as the skillful means, does not cognize worldly dharmas, does not cognize supramundane dharmas, yet does not fail to cognize worldly and supramundane dharmas; and, employing non-attainment as the skillful means, dedicates all this together with all sentient beings to unsurpassed perfect awakening—then, Shariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, brings forth the aspiration for the Great Vehicle.

If a great bodhisattva, with a mind associated with the wisdom of omniscience and guided by great compassion, employing non-attainment as the skillful means, does not cognize material dharmas, does not cognize immaterial dharmas, yet does not fail to cognize material and immaterial dharmas; does not cognize visible dharmas, does not cognize invisible dharmas, yet does not fail to cognize visible and invisible dharmas; does not cognize resistant dharmas, does not cognize non-resistant dharmas, yet does not fail to cognize resistant and non-resistant dharmas; does not cognize contaminated dharmas, does not cognize uncontaminated dharmas, yet does not fail to cognize contaminated and uncontaminated dharmas;

does not cognize conditioned dharmas, does not cognize unconditioned dharmas, yet does not fail to cognize conditioned and unconditioned dharmas; and, employing non-attainment as the skillful means, dedicates all this together with all sentient beings to unsurpassed perfect awakening—then, Shariputra, this is a great bodhisattva who, wishing to benefit and bring happiness to sentient beings, brings forth the aspiration for the Great Vehicle.

Shariputra! Because bodhisattvas, through such skillful means, bring forth the aspiration for the Great Vehicle in order to benefit and bring happiness to all sentient beings, they are also called mahasattvas.

Shariputra! Because a great bodhisattva thus brings forth the aspiration for the Great Vehicle in order to benefit and bring happiness to sentient beings, the Buddhas, the Blessed Ones, throughout innumerable worlds in the ten directions joyfully praise that bodhisattva amid their great assemblies, saying: “In that direction, in that world, there is a great bodhisattva named such-and-such who, wishing to benefit and bring happiness to sentient beings, has brought forth the aspiration for the Great Vehicle, matures sentient beings, purifies and adorns Buddha-fields, freely exercises supernormal powers, and performs the deeds that should be done.” In this way, these words are transmitted successively throughout the ten directions.

When the assemblies of devas and humans hear them, they all rejoice and say together: “Such a bodhisattva will soon attain Buddhahood in order to benefit and bring peace and happiness to all sentient beings.”

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