大般若波羅蜜多經

02

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they are entirely without regret.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of generosity.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they do not give rise to mental attention directed toward the śrāvaka or pratyekabuddha paths.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of ethical discipline.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they faithfully accept, delight in, and aspire to cultivate the Dharma of generosity.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of patient forbearance.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they are vigorously and courageously diligent and do not abandon their task.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of diligence.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they single-mindedly advance toward the knowledge of all knowledge, act entirely for the benefit and happiness of all sentient beings, and do not intermingle this with mental attention directed toward the śrāvaka or pratyekabuddha paths.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of meditative concentration.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of generosity, they practice the perfection of generosity with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When giving, they abide in the perception that all is like an illusion and do not apprehend a giver, a recipient, a gift, or the fruit of generosity.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of generosity, don the great armor of merit of the perfection of prajna.

Śāriputra, in this way, when great bodhisattvas practice the perfection of generosity, they don the great armor of merit endowed with all six perfections.

Śāriputra, any great bodhisattva who, with mental attention associated with the knowledge of all knowledge, practices the perfection of generosity without apprehending or attaining the characteristics of the six perfections should be known as a great bodhisattva who has donned the great armor of merit.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they are not miserly with any of their possessions.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of generosity.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they do not even advance toward or seek the stages of the śrāvakas and pratyekabuddhas, much less the stage of ordinary beings.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of ethical discipline.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they faithfully accept, delight in, and aspire to the Dharma of ethical discipline.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of patient forbearance.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they are vigorously and courageously diligent and do not abandon their task.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of diligence.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they take great compassion alone as their guide; their minds are not even intermixed with thoughts of the Two Vehicles, much less of ordinary beings.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of meditative concentration.

Furthermore, Śāriputra, when great bodhisattvas practice the perfection of ethical discipline, they practice the perfection of ethical discipline with mental attention associated with the knowledge of all knowledge. They safeguard these roots of merit and, employing non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all knowledge. When cultivating ethical discipline, they abide in the perception that all dharmas are like illusions. They neither rely upon nor attain the practice of ethical discipline, because its intrinsic nature is empty.

Śāriputra, this is how great bodhisattvas, when practicing the perfection of ethical discipline, don the great armor of merit of the perfection of prajna.

Śāriputra, in this way, when great bodhisattvas practice the perfection of ethical discipline, they don the great armor of merit endowed with all six perfections.

Śāriputra, any great bodhisattva who, with mental attention associated with the knowledge of all knowledge, practices the perfection of ethical discipline without apprehending or attaining the characteristics of the six perfections should be known as a great bodhisattva who has donned the great armor of merit.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, in order to perfect patience, they do not cling to their bodies or lives.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of generosity.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, they do not intermingle it with the inferior mental attitudes of shravakas, pratyekabuddhas, and so forth.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of pure discipline.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, they faithfully accept and delight in the Dharma of patience.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of patience.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, they exert themselves courageously and do not abandon their undertaking.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of diligence.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, they collect the mind upon a single object; although they encounter many sufferings, their minds remain undistracted.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of meditative concentration.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of patience, they cultivate the perfection of patience with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating patience, they abide in the perception that all is like an illusion, cultivate the Buddha-Dharma, teach and transform sentient beings, contemplate the emptiness of all dharmas, and do not cling to hostility or harm.

Shariputra, this is how great bodhisattvas, while practicing the perfection of patience, don the great armor of merit of the perfection of prajna.

Shariputra, in this way, when great bodhisattvas practice the perfection of patience, they don the great armor of merit endowed with all six perfections.

Shariputra, great bodhisattvas who, with a mental attitude associated with the knowledge of all aspects, practice the perfection of patience without clinging to or apprehending the characteristics of the six perfections should be known as great bodhisattvas who don the great armor of merit.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they earnestly train in the difficult practice of generosity.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of generosity.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they assiduously uphold pure discipline without ever violating it.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of pure discipline.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they earnestly train in the difficult practice of patient endurance.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of patience.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they earnestly train in beneficial ascetic practices.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of diligence.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they earnestly train in meditative concentrations and attainments.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of meditative concentration.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of diligence, they cultivate the perfection of diligence with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating diligence, they earnestly train in wisdom free from attachment.

Shariputra, this is how great bodhisattvas, while practicing the perfection of diligence, don the great armor of merit of the perfection of prajna.

Shariputra, in this way, when great bodhisattvas practice the perfection of diligence, they don the great armor of merit endowed with all six perfections.

Shariputra, great bodhisattvas who, with a mental attitude associated with the knowledge of all aspects, practice the perfection of diligence without grasping or clinging to the characteristics of the six perfections should be known as great bodhisattvas who don the great armor of merit.

Furthermore, Shariputra, when great bodhisattvas practice the perfection of meditative concentration, they cultivate the perfection of meditative concentration with a mental attitude associated with the knowledge of all aspects. They safeguard these roots of virtue and, using non-apprehension as skillful means, dedicate them so that all sentient beings may together advance toward the knowledge of all aspects. While cultivating meditative concentration, they practice generosity with a purified mind, free from distraction and miserliness.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of generosity.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of meditation, they cultivate the perfection of meditation with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating meditation, their minds resolutely safeguard the precepts, causing all unwholesome conduct to cease.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of pure discipline.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of meditation, they cultivate the perfection of meditation with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating meditation, they abide in concentrations of loving-kindness and compassion and cultivate patient acceptance, without harming or afflicting sentient beings.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of patient acceptance.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of meditation, they cultivate the perfection of meditation with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating meditation, they abide in pure concentration, diligently cultivate merit, and remain far removed from all indolence.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of diligence.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of meditation, they cultivate the perfection of meditation with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating meditation, relying upon the meditative absorptions, they proceed toward sublime concentration and remain far removed from distracted minds.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of meditation.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of meditation, they cultivate the perfection of meditation with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating meditation, relying upon the meditative absorptions, they proceed toward sublime wisdom and remain far removed from minds possessed of corrupt wisdom.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of prajna.

Śāriputra! Thus, while practicing the perfection of meditation, great bodhisattvas don the great armor of merit endowed with all six perfections.

Śāriputra! Any great bodhisattva who, with mental attention corresponding to the knowledge of all-knowledge, practices the perfection of meditation without grasping or apprehending the characteristics of the six perfections should be known as a great bodhisattva who dons the great armor of merit.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, although they give everything, they perceive neither giving, recipient, nor gift.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of generosity.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, although they safeguard pure discipline, they perceive no distinction between observing and transgressing the precepts.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of pure discipline.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, relying upon the supreme wisdom of emptiness, they cultivate patient acceptance, perceiving neither one who patiently endures nor that which is endured.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of patient acceptance.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, although they contemplate all dharmas as ultimately empty, because of great compassion they diligently cultivate wholesome dharmas.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of diligence.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, although they cultivate sublime concentration, they contemplate the objects of concentration as ultimately empty.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of meditation.

Furthermore, Śāriputra! When great bodhisattvas practice the perfection of prajna, they cultivate the perfection of prajna with mental attention corresponding to the knowledge of all-knowledge. Safeguarding these roots of goodness, and employing non-apprehension as a skillful means, they dedicate them to all sentient beings so that all may together proceed toward the knowledge of all-knowledge. While cultivating prajna, they contemplate all dharmas, all sentient beings, and all formations as being like illusions, and cultivate the various forms of wisdom without attachment.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of prajna, dons the great armor of merit of the perfection of prajna.

Śāriputra! Thus, while practicing the perfection of prajna, great bodhisattvas don the great armor of merit endowed with all six perfections.

Śāriputra! Any great bodhisattva who, with mental attention corresponding to the knowledge of all-knowledge, practices the perfection of prajna without grasping or apprehending the characteristics of the six perfections should be known as a great bodhisattva who dons the great armor of merit.

Śāriputra! This is called the great bodhisattvas' donning the great armor of merit in order universally to benefit and bring happiness to all sentient beings.

Śāriputra! Great bodhisattvas, while abiding in each individual perfection, cultivate all six perfections and bring them to complete fulfillment. Therefore, this is called donning the great armor of merit.

Furthermore, Śāriputra! Although great bodhisattvas attain the meditative absorptions, the immeasurable states, and the formless attainments, they do not savor or become attached to them; nor do they take birth under their influence, nor are they led along by their power.

Śāriputra! Such is a great bodhisattva who, while practicing the perfection of meditation, dons the great armor of merit of the perfection of prajna endowed with skillful means.

Furthermore, Śāriputra, although the great bodhisattvas attain the meditative absorptions, immeasurable states, and formless attainments, and abide in the views of seclusion, tranquility, emptiness, signlessness, and wishlessness, they do not realize the ultimate limit, nor do they enter the stages of the śrāvakas and pratyekabuddhas; rather, they surpass all śrāvakas and pratyekabuddhas.

Śāriputra, this is how great bodhisattvas, when cultivating the perfection of meditative absorption, don the great armor of merit constituted by the skillful means of the perfection of wisdom.

Śāriputra, because the bodhisattvas don such great armor of merit to benefit and bring happiness to all sentient beings everywhere, they are also called mahāsattvas.

Śāriputra, thus, because great bodhisattvas don the great armor of merit to benefit and bring happiness to all sentient beings everywhere, amid the great assembly they are joyfully praised by all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the Buddha-worlds as numerous as the sands of the Ganges in the ten directions, who say: “In such-and-such a world, in such-and-such a direction, there is a certain great bodhisattva who has donned the great armor of merit to benefit and bring happiness to all sentient beings everywhere, purify and adorn Buddha-fields, teach and transform sentient beings, abide in supernormal powers, and accomplish what ought to be done.” Such praise gradually resounds throughout the ten directions.

When devas, humans, and others hear it, they all rejoice greatly and say: “Before long, this great bodhisattva will attain unsurpassed, perfect enlightenment and fulfill the aspiration that all sentient beings may obtain benefit and happiness.”

At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:

“How do great bodhisattvas, wishing to benefit and bring happiness to all sentient beings everywhere, arouse the resolve directed toward the Great Vehicle?”

Pūrṇa Maitrāyaṇīputra replied:

“Śāriputra, after great bodhisattvas, wishing to benefit and bring happiness to all sentient beings everywhere, have donned the great armor of merit of the six perfections, they further seek to benefit and bring happiness to sentient beings. Therefore, secluded from sensual desires and unwholesome, evil qualities, with applied thought and sustained thought, and with the joy and bliss born of seclusion, they enter and fully abide in the first meditative absorption.

In detail, up to this: having abandoned pleasure and abandoned pain, with previous joy and sorrow having disappeared, they enter and fully abide in the fourth meditative absorption, which is neither painful nor pleasant and is purified by equanimity and mindfulness. Relying further upon meditative absorption, they produce a mind accompanied by loving-kindness, whose mode of activity is vast, immeasurable, nondual, free from enmity, harmlessness, resentment, and affliction.

Having well cultivated an all-pervasive resolute understanding, they completely pervade the ten directions to the utmost reaches of the dharma-realm and space and fully abide in the resolute understanding of loving-kindness. They produce minds accompanied by compassion, sympathetic joy, and equanimity, whose modes of resolute understanding are likewise. Relying on this practice, they further transcend all perceptions of form, bring perceptions of resistance to an end, and cease attending to various perceptions.

They enter and fully abide in the infinity of space, the base of infinite space. In detail, up to this: having completely transcended the base of nothingness, they enter and fully abide in the base of neither perception nor non-perception.

“Śāriputra, using non-apprehension as skillful means, that great bodhisattva dedicates these meditative absorptions, immeasurable states, and formless attainments to all sentient beings so that together they may proceed toward the wisdom of all-knowledge.

“Śāriputra, this is how great bodhisattvas, wishing to benefit and bring happiness to all sentient beings everywhere, arouse the resolve directed toward the Great Vehicle.

“Furthermore, Śāriputra, great bodhisattvas wishing to benefit and bring happiness to all sentient beings everywhere first establish themselves in such meditative absorptions, immeasurable states, and formless attainments. Having thoroughly understood the characteristics and activities of entering, abiding in, and emerging from them, and having attained mastery, they further think: ‘Now, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, I shall teach the meditative absorptions, immeasurable states, and formless attainments to all sentient beings so that their afflictions may be eliminated.

I shall analyze, reveal, and explain them, enabling beings to understand these concentrations thoroughly, to remain far removed from the faults of attachment to their flavors, and to comprehend the characteristics and activities of entering, abiding in, and emerging from them.’

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of generosity and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere. When great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, teach the meditative absorptions, immeasurable states, and formless attainments, their minds are not intermixed with the states of śrāvakas or pratyekabuddhas.

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of ethical discipline and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“When great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, teach the meditative absorptions, immeasurable states, and formless attainments, they accept these teachings with faith and joyful aspiration.

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of patient acceptance and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“Great bodhisattvas who, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, cultivate the meditative absorptions, immeasurable states, and formless attainments, give their roots of virtue to sentient beings and dedicate them toward the unsurpassed, perfect enlightenment they seek, diligently cultivating all roots of virtue without rest.

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of diligence and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“If great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, rely upon the meditative absorptions, immeasurable states, and formless attainments to proceed toward the excellent concentrations, meditative attainments, samādhis, liberations, spheres of mastery, and spheres of totality, they attain mastery over entering, abiding in, and emerging from them, and do not fall into the stages of śrāvakas or pratyekabuddhas.

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of meditative absorption and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“When great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, cultivate the meditative absorptions, immeasurable states, and formless attainments, they contemplate, in accordance with reality, the meditative absorptions, immeasurable states, formless attainments, and factors of meditative absorption through the modes of impermanence, suffering, non-self, emptiness, signlessness, and wishlessness. They do not abandon great compassion and do not fall into the stages of śrāvakas or pratyekabuddhas.

“Śāriputra, this is how great bodhisattvas, relying upon the perfection of meditative absorption, cultivate the perfection of wisdom and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“Furthermore, Śāriputra, when great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, cultivate the concentration of loving-kindness, they think: ‘I shall assist all sentient beings and cause them all to attain peace and happiness.’ When cultivating the concentration of compassion, they think: ‘I shall rescue all sentient beings and cause them to remain far removed from suffering.’ When cultivating the concentration of sympathetic joy, they think: ‘I shall encourage all sentient beings and cause them all to attain liberation.’ When cultivating the concentration of equanimity, they think: ‘I shall benefit all sentient beings equally and cause them all to bring the defilements to an end.’

“Śāriputra, this is how great bodhisattvas, relying upon the immeasurable states, cultivate the perfection of generosity and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“When great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, enter, abide in, and emerge from the four immeasurable states, they never aspire to or seek the states of śrāvakas or pratyekabuddhas, but seek only unsurpassed, perfect enlightenment.

“Śāriputra, this is how great bodhisattvas, relying upon the immeasurable states, cultivate the perfection of ethical discipline and arouse the resolve directed toward the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

“When great bodhisattvas, with mental application corresponding to the wisdom of all-knowledge and with great compassion foremost, enter, abide in, and emerge from the four immeasurable states, their mental application is not intermixed with that of śrāvakas or pratyekabuddhas; they accept with faith and joyfully aspire only to unsurpassed, perfect enlightenment.”

Śāriputra! Such is a great bodhisattva who, relying upon the immeasurables, cultivates the perfection of patience and, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge and with great compassion as foremost, when entering, abiding in, and emerging from the four immeasurables, diligently eliminates all evils, diligently cultivates all wholesome qualities, and constantly seeks and advances toward bodhi without ever abandoning it.

Śāriputra! Such is a great bodhisattva who, relying upon the immeasurables, cultivates the perfection of diligence and, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge and with great compassion as foremost, when entering, abiding in, and emerging from the four immeasurables, proceeds toward the concentrations and meditative attainments, is able to attain great mastery therein, is not led away by those states of concentration, and does not take birth under their influence.

Śāriputra! Such is a great bodhisattva who, relying upon the immeasurables, cultivates the perfection of meditation and, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge and with great compassion as foremost, when entering, abiding in, and emerging from the four immeasurables, contemplates in accordance with reality the aspects of impermanence, suffering, and non-self, as well as the aspects of emptiness, signlessness, and wishlessness, yet does not abandon great compassion or fall to the stages of the śrāvakas and pratyekabuddhas.

Śāriputra! Such is a great bodhisattva who, relying upon the immeasurables, cultivates the perfection of prajnaparamita and, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

Śāriputra! By relying upon such skillful means, great bodhisattvas cultivate the six perfections and, for the benefit and happiness of all sentient beings, give rise to the aspiration toward the Great Vehicle.

Furthermore, Śāriputra! A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge and with great compassion as foremost, cultivates all the teachings from the four establishments of mindfulness through the eightfold noble path. He cultivates all three gates of liberation, up to and including all ten powers of the Tathagata and the eighteen distinctive qualities of a Buddha, employing non-attainment as skillful means, and leads all sentient beings together toward the knowledge of all knowledge.

Śāriputra! Such is a great bodhisattva who, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

Furthermore, Śāriputra! A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge and with great compassion as foremost, employing non-attainment as skillful means, gives rise to knowledge of the emptiness of internal phenomena, up to and including the emptiness of the absence of intrinsic nature. Employing non-attainment as skillful means, he leads all sentient beings together toward the knowledge of all knowledge.

Śāriputra! Such is a great bodhisattva who, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge, with great compassion as foremost, and employing non-attainment as skillful means, gives rise with regard to all phenomena to wondrous knowledge that they are neither confused nor settled; wondrous knowledge that they are neither permanent nor impermanent; wondrous knowledge that they are neither pleasant nor painful; wondrous knowledge that they are neither self nor non-self; wondrous knowledge that they are neither pure nor impure; wondrous knowledge that they are neither empty nor nonempty; wondrous knowledge that they are neither characterized nor uncharacterized; wondrous knowledge that they are neither wished for nor wishless; wondrous knowledge that they are neither quiescent nor non-quiescent;

and wondrous knowledge that they are neither detached nor non-detached.

Employing non-attainment as skillful means, he leads all sentient beings together toward the knowledge of all knowledge.

Śāriputra! Such is a great bodhisattva who, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge, with great compassion as foremost, and employing non-attainment as skillful knowledge, does not engage in the past, future, or present, yet this does not mean that he lacks knowledge of the phenomena of the three times. He does not engage in the Desire Realm, Form Realm, or Formless Realm, yet this does not mean that he lacks knowledge of the phenomena of the three realms.

He does not engage in the wholesome, unwholesome, or indeterminate, yet this does not mean that he lacks knowledge of the phenomena of the three natures. He does not engage in the mundane or supramundane, yet this does not mean that he lacks knowledge of mundane and supramundane phenomena. He does not engage in the conditioned or unconditioned, yet this does not mean that he lacks knowledge of conditioned and unconditioned phenomena.

He does not engage in the contaminated or uncontaminated, yet this does not mean that he lacks knowledge of contaminated and uncontaminated phenomena. Employing non-attainment as skillful means, he leads all sentient beings together toward the knowledge of all knowledge.

Śāriputra! Such is a great bodhisattva who, for the benefit and happiness of all sentient beings, gives rise to the aspiration toward the Great Vehicle.

Śāriputra! Because bodhisattvas employ such skillful means and, for the benefit and happiness of all sentient beings, give rise to the aspiration toward the Great Vehicle, they are also called mahāsattvas.

Śāriputra! Because a great bodhisattva gives rise to the aspiration toward the Great Vehicle for the benefit and happiness of all sentient beings, amid the great assembly he is joyfully praised by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout worlds as numerous as the sands of the Ganges in the ten directions, who say: “In that world, in that direction, there is a great bodhisattva of such-and-such a name who, for the benefit and happiness of all sentient beings, has given rise to the aspiration toward the Great Vehicle, adorns and purifies Buddha lands, teaches and transforms sentient beings, freely exercises spiritual powers, and performs the deeds that should be done.” Such praise gradually resounds throughout the ten directions.

Humans, devas, and others who hear it are all filled with joy and say: “Before long, this great bodhisattva will attain the fruit of unsurpassed, complete, perfect enlightenment that he seeks and will enable all sentient beings to obtain benefit and happiness.”

XIV. CHAPTER ON RELYING UPON THE VEHICLE

01

At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra:

“How does a great bodhisattva rely upon the Great Vehicle for the benefit and happiness of all sentient beings?”

Pūrṇa Maitrāyaṇīputra replied:

“A great bodhisattva, when cultivating prajnaparamita, with mental activity corresponding to the knowledge of all knowledge, with great compassion as foremost, and employing non-attainment as skillful means, although relying upon the perfection of generosity, does not apprehend the perfection of generosity; does not apprehend the giver, recipient, gift, or obstructing phenomena. Although relying upon the perfection of ethical discipline, he does not apprehend the perfection of ethical discipline; does not apprehend the observer of discipline, the transgressor of discipline, or obstructing phenomena.

Although relying upon the perfection of patience, he does not apprehend the perfection of patience; does not apprehend the one who exercises patience, the object toward which patience is exercised, or obstructing phenomena. Although relying upon the perfection of diligence, he does not apprehend the perfection of diligence; does not apprehend the diligent person, the indolent person, or obstructing phenomena. Although relying upon the perfection of meditation, he does not apprehend the perfection of meditation; does not apprehend the person cultivating concentration, the distracted person, the objects of concentration, or obstructing phenomena.

Although relying upon the perfection of prajnaparamita, he does not apprehend prajnaparamita; does not apprehend the person cultivating wisdom or the ignorant person; does not apprehend wholesome, unwholesome, or indeterminate phenomena; does not apprehend mundane or supramundane phenomena; does not apprehend conditioned or unconditioned phenomena; and does not apprehend contaminated or uncontaminated phenomena or obstructing phenomena.

“Śāriputra! Such is a great bodhisattva who relies upon the Great Vehicle for the benefit and happiness of all sentient beings.

“Furthermore, Śāriputra! A great bodhisattva, with mental activity corresponding to the knowledge of all knowledge, with great compassion as foremost, and employing non-attainment as skillful means, cultivates the four establishments of mindfulness through the eightfold noble path in order to cause others to cultivate them, and cultivates the three gates of liberation. In this manner, he cultivates up to and including the ten powers of a Buddha and the eighteen distinctive qualities of a Buddha.

“Śāriputra! Such is a great bodhisattva who relies upon the Great Vehicle for the benefit and happiness of all sentient beings.”

Furthermore, Shariputra, a great bodhisattva, with a mental attitude corresponding to omniscient wisdom, with great compassion as foremost, and employing non-apprehension as skillful means, observes in accordance with reality that “great bodhisattva” is merely a provisional designation, conventionally established and spoken of; both bodhi and sattva are apprehendable. Form through consciousness are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable.

The eye through the mind are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. Visible form through dharmas are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. The eye-consciousness dhatu through the mind-consciousness dhatu are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable.

The four foundations of mindfulness through the Noble Eightfold Path are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. The emptiness of internal phenomena through the emptiness of the absence of intrinsic nature are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. To speak more extensively, the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable.

Suchness, the dharma realm, dharma nature, the certainty of dharmas, the abiding of dharmas, and the ultimate reality are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. The one who awakens and that to which one awakens are merely provisional designations, conventionally established and spoken of, and therefore are not apprehendable. The unsurpassed complete and perfect enlightenment of all Buddhas is merely a provisional designation, conventionally established and spoken of, and therefore is not apprehendable.

Shariputra, this is how a great bodhisattva, in order to benefit and bring happiness to all sentient beings everywhere, relies upon the Great Vehicle.

Furthermore, Shariputra, a great bodhisattva, with a mental attitude corresponding to omniscient wisdom, with great compassion as foremost, and employing non-apprehension as skillful means, from the initial arising of the aspiration until the attainment of omniscient wisdom, constantly cultivates and perfects irreversible supernormal powers, teaches and transforms sentient beings, and adorns and purifies Buddha-fields. Traveling from one Buddha-field to another, the bodhisattva makes offerings to, reveres, honors, and praises the Buddhas, the Blessed Ones, and listens to and retains their sublime teachings corresponding to the Great Vehicle. Having listened to and retained them, the bodhisattva reflects upon them correctly and diligently cultivates and studies them.

Shariputra, this is how a great bodhisattva, in order to benefit and bring happiness to all sentient beings everywhere, relies upon the Great Vehicle.

Shariputra, although this great bodhisattva relies upon the Great Vehicle, travels from one Buddha-field to another to make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones, listens to and retains their sublime teachings, teaches and transforms sentient beings, and adorns and purifies Buddha-fields, the bodhisattva’s mind nevertheless entertains no conception of traveling to any Buddha-field.

Shariputra, this great bodhisattva abides in the state of nonduality and, upon observing which kind of body should be used to liberate sentient beings, immediately manifests such a body.

Shariputra, until this great bodhisattva attains omniscient wisdom, wherever the bodhisattva is born, the bodhisattva will never be separated from the true Dharma of the Great Vehicle.

Shariputra, before long this great bodhisattva will attain omniscient wisdom and turn the wheel of the true Dharma for devas, humans, and others. This Dharma wheel cannot be turned by shravakas, pratyekabuddhas, devas, Mara kings, Brahma kings, or others.

Shariputra, because bodhisattvas rely upon the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere, they are also called mahasattvas.

Shariputra, thus, because a great bodhisattva relies upon the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere, while among the great assembly that bodhisattva is joyfully praised by all Tathagatas, Arhats, Completely and Perfectly Awakened Ones throughout the ten directions, in Buddha-worlds as numerous as the sands of the Ganges, who say: “In that world, in that direction, there is a great bodhisattva named such-and-such, who relies upon the Great Vehicle in order to benefit and bring happiness to all sentient beings everywhere.

Before long, that bodhisattva will attain omniscient wisdom and turn the wheel of the true Dharma for devas, humans, and others. That Dharma wheel cannot be turned by any of the shravakas and others in the world.” Such praise gradually resounds throughout the ten directions. Humans, devas, and others who hear it all rejoice greatly and say: “Before long, this great bodhisattva will attain omniscient wisdom, turn the wheel of the sublime Dharma, and liberate immeasurable sentient beings.”

Fascicle 412

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