大般若波羅蜜多經

06

Furthermore, Sariputra! When cultivating the perfection of diligence, great bodhisattvas apply mental attention corresponding to omniscience to cultivate the perfection of diligence, without admixture of the mental attention of sravakas or pratyekabuddhas. Using non-attainment as skillful means, they safeguard these roots of virtue and dedicate them equally with all sentient beings toward unsurpassed, complete and perfect enlightenment.

When cultivating diligence, bodhisattvas diligently train in the difficult practice of giving. This is the armor of the great merit of the perfection of giving. When cultivating diligence, bodhisattvas diligently preserve pure moral discipline and never violate it.

This is the armor of the great merit of the perfection of moral discipline. When cultivating diligence, bodhisattvas diligently train in the difficult practice of patience. This is the armor of the great merit of the perfection of patience.

When cultivating diligence, bodhisattvas diligently train in beneficial ascetic practices. This is the armor of the great merit of the perfection of diligence. When cultivating diligence, bodhisattvas diligently train in meditative concentrations and attainments.

This is the armor of the great merit of the perfection of meditation. When cultivating diligence, bodhisattvas diligently train in wisdom free from grasping. This is the armor of the great merit of the perfection of prajnaparamita.

Sariputra! When a great bodhisattva cultivates the perfection of diligence in this way, that bodhisattva is fully clad in the six kinds of armor of the great merit of the perfections. When cultivating the perfection of diligence with mental attention corresponding to omniscience, a great bodhisattva neither grasps nor attains the characteristics of the six perfections. You should know that this great bodhisattva is clad in the armor of great merit.

Furthermore, Sariputra! When cultivating the perfection of meditation, great bodhisattvas apply mental attention corresponding to omniscience to cultivate the perfection of meditation, without admixture of the mental attention of sravakas or pratyekabuddhas. Using non-attainment as skillful means, they safeguard these roots of virtue and dedicate them equally with all sentient beings toward unsurpassed, complete and perfect enlightenment.

When cultivating meditation, they give with a tranquil mind, so that distraction and stinginess no longer arise before them. This is the armor of the great merit of the perfection of giving. When cultivating meditation, they preserve moral discipline with a concentrated mind, preventing all evils from arising before them.

This is the armor of the great merit of the perfection of moral discipline. When cultivating meditation, they abide in the concentration of loving-kindness and compassion while practicing patience, causing no affliction to sentient beings. This is the armor of the great merit of the perfection of patience.

When cultivating meditation, bodhisattvas abide in meditative composure and diligently cultivate merit, remaining far removed from all indolence. This is the armor of the great merit of the perfection of diligence. When cultivating meditation, bodhisattvas rely upon meditative concentration to give rise to superior samadhi, remaining far removed from distracted states of mind.

This is the armor of the great merit of the perfection of meditation. When cultivating meditation, bodhisattvas rely upon the meditative concentrations to give rise to superior wisdom, remaining far removed from all states of wrong understanding. This is the armor of the great merit of the perfection of prajnaparamita.

Sariputra! When a great bodhisattva cultivates the perfection of meditation in this way, that bodhisattva is fully clad in the six kinds of armor of the great merit of the perfections. If, when cultivating the perfection of meditation, a great bodhisattva applies mental attention corresponding to omniscience, that bodhisattva neither grasps nor attains the characteristics of the six perfections. You should know that this great bodhisattva is clad in the armor of great merit.

Furthermore, Sariputra! When practicing prajnaparamita, great bodhisattvas apply mental attention corresponding to omniscience to cultivate prajnaparamita, without admixture of the mental attention of sravakas or pratyekabuddhas. Using non-attainment as skillful means, they safeguard these roots of virtue and dedicate them equally with all sentient beings toward unsurpassed, complete and perfect enlightenment.

When cultivating prajnaparamita, although they have given everything away, bodhisattvas do not perceive a giver, a gift, or a recipient. This is the armor of the great merit of the perfection of giving. When cultivating prajnaparamita, although they preserve pure moral discipline, they perceive no distinction between observing and violating the precepts.

This is the armor of the great merit of the perfection of moral discipline. When cultivating prajnaparamita, bodhisattvas rely upon the supreme wisdom of emptiness to practice patience, perceiving neither one who is patient nor an object toward which patience is exercised. This is the armor of the great merit of the perfection of patience.

When cultivating prajnaparamita, although they contemplate all dharmas as ultimately empty, out of great compassion they diligently cultivate wholesome dharmas. This is the armor of the great merit of the perfection of diligence. When cultivating prajnaparamita, although they have cultivated superior samadhi, they contemplate all objects of concentration as ultimately empty.

This is the armor of the great merit of the perfection of meditation. When cultivating prajnaparamita, bodhisattvas contemplate all dharmas, all sentient beings, and all conditioned activities as like dreams, mirages, reflections in a mirror, echoes, reflections in water, magical illusions, and cities of gandharvas; they cultivate every kind of wisdom without grasping. This is the armor of the great merit of the perfection of prajnaparamita.

Sariputra! When a great bodhisattva cultivates prajnaparamita in this way, that bodhisattva is fully clad in the six kinds of armor of the great merit of the perfections. If, when cultivating prajnaparamita, a great bodhisattva applies mental attention corresponding to omniscience, that bodhisattva neither grasps nor attains the characteristics of the six perfections. You should know that this great bodhisattva is clad in the armor of great merit.

Sariputra! This is called great bodhisattvas' donning the armor of great merit for the benefit and happiness of all sentient beings.

Sariputra! Abiding in each perfection, great bodhisattvas cultivate all six perfections and bring them to fulfillment. Therefore, this is called donning the armor of great merit.

Furthermore, Sariputra! Although bodhisattvas enter the meditative concentrations, immeasurable states, and formless attainments, they do not savor them, are not led by their power, and do not take rebirth under their influence.

Sariputra! This is a great bodhisattva who, while cultivating the perfection of meditation, is clad in the armor of the great merit of prajnaparamita and possesses skillful means.

Furthermore, Sariputra! With regard to the meditative concentrations, immeasurable states, and formless attainments, although great bodhisattvas abide in the contemplation of detachment, the contemplation of quiescence, and the contemplations of emptiness, signlessness, and wishlessness, they do not realize the ultimate limit of reality, do not fall into the ranks of sravakas or pratyekabuddhas, and surpass all sravakas and pratyekabuddhas.

Sariputra! This is a great bodhisattva who, while cultivating the perfection of meditation, is clad in the armor of the great merit of prajnaparamita and possesses skillful means.

Sariputra! Because bodhisattvas don the armor of great merit in this way for the benefit and happiness of all sentient beings, they are also called mahasattvas.

Sariputra! Because a great bodhisattva dons the armor of great merit in this way for the benefit and happiness of sentient beings, the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions joyfully praise that bodhisattva before their great assemblies, saying: “In such-and-such a direction, in such-and-such a world, there is a great bodhisattva named so-and-so who, for the benefit and happiness of all sentient beings, has donned the armor of great merit, adorns and purifies a Buddha-land, brings sentient beings to maturity, abides in the superknowledges, and accomplishes what ought to be done.” Such praise spreads successively throughout the ten directions.

When devas and humans hear it, they all rejoice greatly and say together: “Before long, this great bodhisattva will attain the unsurpassed, complete and perfect enlightenment that is sought and will bring benefit and happiness to all sentient beings.”

At that time, Sariputra asked Purna Maitrayaniputra:

– How do great bodhisattvas proceed toward the fruit of the Great Vehicle for the benefit and happiness of sentient beings?

Purna Maitrayaniputra replied:

– For the welfare and happiness of all sentient beings, the great bodhisattvas don the six kinds of armor of the great merit of the paramitas. Furthermore, for the welfare and happiness of all sentient beings, a bodhisattva, secluded from sensual desires and unwholesome, evil dharmas, enters and fully abides in the first dhyana, with joy and happiness born of seclusion, accompanied by initial and sustained application of thought. Thus it is extensively explained, up to abandoning happiness and abandoning suffering, and with the prior experiences of joy and sorrow having ceased, the bodhisattva enters and fully abides in the fourth dhyana, which is neither suffering nor happiness and has purity of equanimity and mindfulness.

Furthermore, relying upon meditative concentration conjoined with a mind of loving-kindness, with a mode of activity that is vast and immeasurable, nondual, free from enmity, harm, hatred, and affliction, the bodhisattva pervades all things and, having skillfully cultivated an expansive resolve encompassing the ten directions to the utmost reaches of space, fully abides throughout all worlds with the resolute mind of loving-kindness.

The bodhisattva likewise gives rise to minds of compassion, sympathetic joy, and equanimity, each with the same mode of resolute activity. Relying upon this practice, the bodhisattva transcends all perceptions of form, extinguishes perceptions of resistance, and gives no attention to perceptions of diversity; enters and fully abides in the Infinity of Space, the sphere of infinite space; and thus it is extensively explained, up to transcending the entire sphere of nothingness and entering and fully abiding in the sphere of neither perception nor non-perception.

That great bodhisattva safeguards these meditative concentrations, immeasurable states, and formless attainments and, taking non-apprehension as the skillful means, dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! This is how a great bodhisattva proceeds toward the Great Vehicle for the welfare and happiness of all sentient beings.

Furthermore, Sariputra! For the welfare and happiness of all sentient beings, great bodhisattvas themselves abide in such meditative concentrations, immeasurable states, and formless attainments. Having first skillfully discerned their various modes and characteristics and gained mastery over entering, abiding in, and emerging from them, they think: “I should now direct my attention in a manner corresponding to the knowledge of all-knowing wisdom, with great compassion foremost.

To eliminate the afflictions of sentient beings, I shall teach the meditative concentrations, immeasurable states, and formless attainments, distinguishing and revealing them so that beings may clearly understand the savoring, faults, and escape of these samadhis, as well as the various modes and characteristics of entering, abiding in, and emerging from them.” Taking non-apprehension as the skillful means, they safeguard these roots of goodness and dedicate them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! This is how a great bodhisattva, relying upon the perfection of meditative concentration, practices the perfection of generosity and proceeds toward the Great Vehicle for the welfare and happiness of all sentient beings.

When that great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, teaches the meditative concentrations, immeasurable states, and formless attainments, the bodhisattva’s mind is not adulterated by the mentality of sravakas, pratyekabuddhas, and the like. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the perfection of meditative concentration, practices the perfection of pure morality and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

When the great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, teaches the meditative concentrations, immeasurable states, and formless attainments, the bodhisattva accepts them with faith and delights in such dharmas. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the perfection of patient acceptance, practices the perfection of patient acceptance and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

When the great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, cultivates the meditative concentrations, immeasurable states, and formless attainments, the bodhisattva diligently cultivates those roots of goodness without rest. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the perfection of meditative concentration, practices the perfection of diligence and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

Any great bodhisattva who directs attention in a manner corresponding to the knowledge of all-knowing wisdom and, with great compassion foremost, relies upon the meditative concentrations, immeasurable states, and formless attainments to proceed toward such excellent samadhis as meditative attainments, concentrations, liberations, spheres of mastery, spheres of totality, and so forth, gains mastery over entering, abiding in, and emerging from them and does not fall to the levels of sravakas, pratyekabuddhas, and the like. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the perfection of meditative concentration, practices the perfection of meditative concentration and proceeds toward the Great Vehicle for the welfare and happiness of all sentient beings.

When any great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, cultivates the meditative concentrations, immeasurable states, and formless attainments, the bodhisattva observes in accordance with reality the meditative concentrations, immeasurable states, formless attainments, and factors of meditative concentration through the modes of impermanence, suffering, and non-self, as well as through the modes of emptiness, signlessness, and wishlessness.

Yet the bodhisattva does not abandon great compassion and does not fall to the levels of sravakas or pratyekabuddhas. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the perfection of meditative concentration, practices the perfection of prajna and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

Furthermore, Sariputra! When any great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, cultivates the concentration of loving-kindness, the bodhisattva thinks: “I must rescue and assist all sentient beings so that they may attain peace and happiness.” When cultivating the concentration of compassion, the bodhisattva thinks: “I must rescue all sentient beings and cause them to be freed from suffering.” When cultivating the concentration of sympathetic joy, the bodhisattva thinks: “I must encourage all sentient beings so that they may all attain liberation.” When cultivating the concentration of equanimity,

the bodhisattva thinks: “I must benefit all sentient beings impartially and cause their afflictions to cease.” Taking non-apprehension as the skillful means, the bodhisattva safeguards these roots of goodness and dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the immeasurable states, practices the perfection of generosity and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

When any great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva certainly does not seek the fruits of the sravakas and the like, but seeks only unsurpassed, complete enlightenment, wishing to bring welfare and happiness to all sentient beings throughout future ages.

Sariputra! That great bodhisattva, relying upon the immeasurable states, practices the perfection of pure morality and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

When any great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva does not mingle this with the mental activity of sravakas or pratyekabuddhas, but solely accepts with faith and delights in unsurpassed, complete enlightenment. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the immeasurable states, practices the perfection of patient acceptance and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

When any great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva diligently eliminates all evils, diligently cultivates all wholesome qualities, and seeks enlightenment without ever resting even briefly. Safeguarding these roots of goodness and taking non-apprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Sariputra! That great bodhisattva, relying upon the immeasurable states, practices the perfection of diligence and proceeds toward the Great Vehicle for the welfare and happiness of sentient beings.

Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, when entering, abiding in, and emerging from the four immeasurables, takes great compassion as foremost and proceeds toward the various kinds of samadhi and meditative attainment, attains great mastery within these concentrations, is not carried away by them, and does not take birth under the influence of their power. Maintaining these wholesome roots and employing non-apprehension as skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva relies upon the immeasurables to cultivate the perfection of meditation and, for the welfare and happiness of sentient beings, proceeds toward the Great Vehicle.

Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, when entering, abiding in, and emerging from the four immeasurables, takes great compassion as foremost and contemplates them as they truly are through the aspects of impermanence, suffering, and non-self, as well as through the aspects of emptiness, signlessness, and wishlessness, neither abandons great compassion nor falls into the states of the sravakas, pratyekabuddhas, and so forth. Maintaining these wholesome roots and employing non-apprehension as skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva relies upon the immeasurables to cultivate the perfection of prajna and, for the welfare and happiness of sentient beings, proceeds toward the Great Vehicle.

Sariputra! Great bodhisattvas rely upon such skillful means. They cultivate the six perfections and, for the universal welfare and happiness of sentient beings, proceed toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, cultivates all Dharma gateways—such as the four foundations of mindfulness, the thirty-seven factors of enlightenment, and the three gateways to liberation, up to the ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha—maintains these wholesome roots and, employing non-apprehension as skillful means, dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! For the welfare and happiness of sentient beings, that great bodhisattva proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, taking great compassion as foremost and employing non-apprehension as skillful means, cultivates the wisdom of inner emptiness and the other emptinesses, as well as the wisdom of suchness and the other aspects of ultimate reality, maintains these wholesome roots and, employing non-apprehension as skillful means, dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! For the welfare and happiness of sentient beings, that great bodhisattva proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, taking great compassion as foremost and employing non-apprehension as skillful means, regarding all dharmas equally, gives rise to wisdom that is neither distracted nor concentrated; wisdom that regards them as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor nonempty, neither marked nor signless, neither wished for nor wishless, neither quiescent nor non-quiescent, neither detached nor non-detached, and neither real nor false.

Maintaining these wholesome roots and employing non-apprehension as skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! For the welfare and happiness of sentient beings, that great bodhisattva proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, gives rise to sublime wisdom that does not operate with respect to the past, future, or present—not because the bodhisattva does not know the dharmas of the three times; that does not operate with respect to the Desire Realm, Form Realm, or Formless Realm—not because the bodhisattva does not know the dharmas of the three realms; that does not operate with respect to the wholesome, unwholesome, or indeterminate—not because the bodhisattva does not know the dharmas of the three moral categories;

that does not operate with respect to the contaminated or uncontaminated—not because the bodhisattva does not know contaminated and uncontaminated dharmas; that does not operate with respect to the mundane or supramundane—not because the bodhisattva does not know mundane and supramundane dharmas; and that does not operate with respect to the conditioned or unconditioned—not because the bodhisattva does not know conditioned and unconditioned dharmas.

Maintaining these wholesome roots and employing non-apprehension as skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, perfect enlightenment.

Sariputra! For the welfare and happiness of sentient beings, that great bodhisattva proceeds toward the Great Vehicle.

Sariputra! Because bodhisattvas possess such skillful means, bring welfare and happiness universally to all sentient beings, and thus proceed toward the Great Vehicle, they are therefore also called mahasattvas.

Sariputra! Great bodhisattvas who thus proceed toward the Great Vehicle for the universal welfare and happiness of sentient beings are joyfully praised amid the great assemblies by all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions: “In that direction, in such-and-such a world, there is a great bodhisattva named so-and-so who, for the universal welfare and happiness of all sentient beings, proceeds toward the Great Vehicle, brings sentient beings to maturity, adorns and purifies Buddha-fields, abides in supernormal powers, and performs the deeds that ought to be performed.” Such praise gradually spreads throughout the ten directions.

The devas and humans who hear it are all greatly delighted and say together: “Before long, this great bodhisattva will attain the unsurpassed, perfect enlightenment that has been sought and will bring welfare and happiness to all sentient beings.”

At that time, the Venerable Sariputra asked the Venerable Purnamaitrayaniputra:

– How does a great bodhisattva cultivate by means of the Dharma of the Great Vehicle for the welfare and happiness of sentient beings?

Purnamaitrayaniputra replied:

– When practicing the profound perfection of prajna, whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, taking great compassion as foremost and employing non-apprehension as skillful means, although cultivating the perfection of generosity, does not apprehend the perfection of generosity, nor apprehend a bodhisattva, a recipient, a gift, or any obstructing dharma; although cultivating the perfection of moral discipline, does not apprehend the perfection of moral discipline, nor perceive a bodhisattva, one who violates moral discipline, or any obstructing dharma; although cultivating the perfection of patience, does not apprehend the perfection of patience, nor perceive a bodhisattva, an object toward which patience is exercised, or any obstructing dharma; although cultivating the perfection of diligence, does not apprehend the perfection of diligence, nor perceive a bodhisattva, an indolent person, or any obstructing dharma; although cultivating the perfection of meditation, does not apprehend the perfection of meditation, nor perceive a bodhisattva, a distracted person, or any dharma that obstructs the objects of concentration; and although cultivating the perfection of prajna, does not apprehend the perfection of prajna, nor conceive of a bodhisattva, an ignorant person, or any dharma that obstructs wisdom.

Sariputra! This is how a great bodhisattva cultivates by means of the Dharma of the Great Vehicle for the welfare and happiness of sentient beings.

Furthermore, Sariputra! Whatever great bodhisattva, with attention corresponding to the knowledge of all-knowing wisdom, taking great compassion as foremost and employing non-apprehension as skillful means, because of having cultivated for a long time, cultivates the thirty-seven factors of enlightenment and the three gateways to liberation, up to the ten powers of a Tathagata, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Sariputra! This is how a great bodhisattva cultivates by means of the Dharma of the Great Vehicle for the welfare and happiness of sentient beings.

Furthermore, Sariputra! Any great bodhisattva who directs the mind in a manner corresponding with the knowledge of all-knowing wisdom, takes great compassion as foremost, and employs non-apprehension as a skillful means, correctly observes that great bodhisattvas are merely provisional designations; the intrinsic nature of bodhi and sattva is empty because it is apprehendable. Form through consciousness are merely provisional designations; their intrinsic nature is empty because they are apprehendable.

The eye ayatana through the mind ayatana are merely provisional designations; their intrinsic nature is empty because they are apprehendable. The form ayatana through the dharma ayatana are merely provisional designations; their intrinsic nature is empty because they are apprehendable. The eye dhatu through the mind dhatu are merely provisional designations; their intrinsic nature is empty because they are apprehendable.

The form dhatu through the dharma dhatu are merely provisional designations; their intrinsic nature is empty because they are apprehendable. The eye-consciousness dhatu through the mind-consciousness dhatu are merely provisional designations; their intrinsic nature is empty because they are apprehendable. Ignorance through aging and death are merely provisional designations; their intrinsic nature is empty because they are apprehendable.

The thirty-seven factors conducive to bodhi through the eighteen distinctive qualities of a Buddha are merely provisional designations; their intrinsic nature is empty because they are apprehendable. Internal emptiness through the emptiness of the intrinsic nature of nonexistence are merely provisional designations; their intrinsic nature is empty because they are apprehendable. Suchness through the ultimate reality are merely provisional designations; their intrinsic nature is empty because they are apprehendable.

Bodhi and Buddha are merely provisional designations; their intrinsic nature is empty because they are apprehendable.

Sariputra! This is how great bodhisattvas cultivate by means of the Mahayana for the welfare and happiness of sentient beings.

Furthermore, Sariputra! From the first arousing of the mind until attaining the knowledge of all-knowing wisdom, great bodhisattvas employ non-apprehension as a skillful means, constantly perfect the bodhisattvas’ supernormal powers, bring sentient beings to maturity, adorn and purify Buddha lands, and travel from one Buddha land to another, drawing near to and making offerings to the Buddhas, the Blessed Ones. In the presence of the Buddhas, they receive the True Dharma. This is called the wondrous Dharma corresponding with the Mahayana, and it is also the essential teaching studied by bodhisattvas.

Sariputra! Although these great bodhisattvas practice the Mahayana, travel from one Buddha land to another, draw near to and make offerings to the Buddhas, the Blessed Ones, bring sentient beings to maturity, adorn and purify Buddha lands, and receive the True Dharma from the Buddhas, their minds never form any conception of another Buddha land.

Sariputra! These great bodhisattvas abide in the state of nonduality. Observing what body should be used to liberate sentient beings, they immediately manifest that very body.

Sariputra! Until they attain the knowledge of all-knowing wisdom, wherever these great bodhisattvas may be born, they are never separated from the True Dharma of the Mahayana.

Sariputra! Before long, these great bodhisattvas will attain the knowledge of all-knowing wisdom and turn the wheel of the True Dharma for devas and humans. This Dharma wheel cannot be turned by sravakas, pratyekabuddhas, devas, Maras, Brahmas, asuras, and others.

Sariputra! Because bodhisattvas cultivate according to the Mahayana Dharma for the universal welfare and happiness of all sentient beings, they are also called mahasattvas.

Sariputra! Because they advance toward the Mahayana for the universal welfare and happiness of all sentient beings, great bodhisattvas are joyfully praised amid the great assemblies by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout Buddha worlds in the ten directions as numerous as the sands of the Ganges: “In that direction, in that world, there is a great bodhisattva of such-and-such a name who, for the universal welfare and happiness of all sentient beings, cultivates according to the Mahayana Dharma.

Before long, that bodhisattva will attain the knowledge of all-knowing wisdom and turn the wheel of the True Dharma for devas, humans, and others. That Dharma wheel cannot be turned by the sravakas of the world.” Such words of praise successively spread throughout the ten directions. When devas and humans hear them, they all rejoice greatly and say together: “Before long, this great bodhisattva will attain the knowledge of all-knowing wisdom, turn the wheel of the wondrous Dharma, and liberate immeasurable multitudes.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! As the Blessed One has taught, great bodhisattvas put on the armor of the Mahayana. Why is it said that great bodhisattvas put on the armor of the Mahayana?”

The Buddha said to Subhuti:

“Any great bodhisattva who is able to put on the armor of the perfection of generosity through the armor of the perfection of prajna is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to put on the armor of the four foundations of mindfulness through the armor of the Noble Eightfold Path is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to put on the armor of internal emptiness through the armor of the emptiness of the intrinsic nature of nonexistence is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to put on the armor of suchness through the armor of ultimate reality is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to put on the armor of the Tathagata’s ten powers through the armor of the eighteen distinctive qualities of a Buddha is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to put on the armor of the knowledge of all, the knowledge of the aspects of the paths, and the knowledge of all aspects is a great bodhisattva who has put on the armor of the Mahayana.

“Any great bodhisattva who is able to transform their own body into the likeness of a Buddha and emit great light illuminating the entire trichiliocosm, and even Buddha worlds throughout the ten directions as numerous as the sands of the Ganges, thereby bringing many benefits to sentient beings, is a great bodhisattva who has put on the armor of the Mahayana.

“Furthermore, Subhuti! Any great bodhisattva who puts on such armor of merit and emits great light illuminating the entire trichiliocosm, and even Buddha worlds throughout the ten directions as numerous as the sands of the Ganges, also causes those worlds to quake in six ways and brings many benefits to sentient beings. That is to say, the bodhisattva extinguishes the fierce fires in all the hells, causing sentient beings’ sufferings to cease.

Knowing that their sufferings have ended, the bodhisattva conjures a mighty voice proclaiming refuge in the Buddha, causing them to pay homage to the Tathagata, the Arhat, the Perfectly Enlightened One. When the beings in those hell realms hear the voice of the Buddha, they all obtain profound peace and joy within their hearts. On leaving the hells, they are born among devas and humans and attend upon the Buddhas and bodhisattvas in those worlds.

The bodhisattva likewise causes animals and hungry ghosts to hear the voice of the Buddha, whereupon they become joyful in body and mind. After dying in those realms, they are born among devas and humans and attend upon the Buddhas and bodhisattvas in those worlds.

“Subhuti! This is a great bodhisattva who has put on the armor of the Mahayana.

“Subhuti! It is like a skilled illusionist or the illusionist’s apprentice who, at a crossroads before a crowd, conjures the realms of hell beings, animals, and hungry ghosts. The illusionist then praises the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, causing the beings in the three evil destinies, upon hearing this, to become peaceful and joyful in body and mind. After dying in those realms, they are born among devas and humans. What do you think? Are these conjured events real?”

Subhuti replied:

“No, Blessed One!”

The Buddha said to Subhuti:

“Great bodhisattvas are likewise. Although they cause sentient beings in boundless, innumerable worlds to escape the three evil destinies, they do not perceive any sentient being who has been liberated. Why? Because the nature and characteristics of all dharmas are like illusions.

“Furthermore, Subhuti! Any great bodhisattva who is able to put on the armor of the great merit of the perfection of generosity transforms the trichiliocosm so that it resembles vaidurya and transforms their own body into that of a holy wheel-turning king, fully endowed with the seven treasures and retinue. Sentient beings who need food are given food; those who need drink are given drink; those who need clothing are given clothing; those who need vehicles are given vehicles; and those who need any other necessities are all given them.

Having thus given, the bodhisattva teaches them, according to what is appropriate for each, the corresponding Dharma of generosity, pure ethical discipline, patience, diligence, meditative concentration, and the perfection of prajna, causing them, after hearing it, never to abandon the Dharma corresponding with the perfections until they attain unsurpassed, perfect enlightenment.

“Subhuti! This is a great bodhisattva who has put on the armor of the Mahayana.”

Subhuti! Suppose a skilled illusionist or his disciple, at a crossroads before a great assembly, magically created various kinds of destitute sentient beings and, according to whatever they required, magically produced those things and gave them as gifts. What do you think? Would these illusory events be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They may don the armor of the great merit of the perfection of generosity, magically create a world resembling lapis lazuli, or transform themselves into Wheel-Turning Kings. Whatever sentient beings require, they provide, and then expound to them the Dharma corresponding to the perfections. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! Great bodhisattvas who don the armor of the great merit of the perfection of pure ethical discipline may, for the sake of sentient beings, be born into the household of a Wheel-Turning King and succeed to the position of a wealthy, noble, and sovereign Wheel-Turning King. They establish immeasurable, countless hundreds of thousands of myriads of kotis of beings in the ten wholesome courses of karma; or in the four dhyanas, the four immeasurables, and the four formless absorptions; or in the thirty-seven factors of enlightenment; and, in full detail, up to the eighteen distinctive qualities of a Buddha.

For their sake, they also expound the Dharma corresponding to such meritorious qualities, causing them to abide therein continually without ever abandoning them until they attain unsurpassed, complete enlightenment.

Subhuti! This is how great bodhisattvas don the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, at a crossroads before a great assembly, magically created hundreds of thousands of sentient beings and caused them to abide in the ten wholesome courses of karma and, in full detail, up to the eighteen distinctive qualities of a Buddha. What do you think? Would these illusory events be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. For the sake of sentient beings, they are born into the household of a Wheel-Turning King and succeed to the position of a wealthy, noble, and sovereign Wheel-Turning King. They establish immeasurable hundreds of thousands of myriads of kotis of beings in the ten wholesome courses of karma and, in full detail, up to the eighteen distinctive qualities of a Buddha. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! Great bodhisattvas who themselves don the armor of the great merit of the perfection of patience also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of patience.

Subhuti! How do great bodhisattvas themselves don the armor of the great merit of the perfection of patience and exhort immeasurable hundreds of thousands of sentient beings likewise to don the armor of the great merit of the perfection of patience?

Subhuti! From the time great bodhisattvas first arouse the aspiration until they attain omniscient wisdom, they don the armor of patience and constantly think: Even if all kinds of sentient beings were to take up cruel implements such as knives, clubs, and the like and come to harm me, I would resolutely refrain from giving rise to even a single thought of anger, and I would also exhort those sentient beings to cultivate this same patience.

Subhuti! Everything these great bodhisattvas resolve is accomplished. Until they attain unsurpassed, complete enlightenment, they never abandon this patience, and they cause sentient beings likewise to cultivate such patience.

Subhuti! This is how great bodhisattvas don the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, at a crossroads before a great assembly, magically created various kinds of sentient beings, some holding cruel implements and harming one another, while others exhorted one another to cultivate the practice of patience. What do you think? Would such illusory events be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They themselves don the armor of the great merit of the perfection of patience and exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of patience. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! Great bodhisattvas who themselves don the armor of the great merit of the perfection of diligence also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of diligence.

Subhuti! How do great bodhisattvas themselves don the armor of the great merit of the perfection of diligence and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of diligence?

Subhuti! Great bodhisattvas, with mental activity corresponding to omniscient wisdom and with great compassion foremost, apply themselves in many ways to physical and mental diligence. They also exhort immeasurable hundreds of thousands of sentient beings to apply themselves in many ways to physical and mental diligence.

Subhuti! This is how great bodhisattvas don the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, at a crossroads before a great assembly, magically created various kinds of sentient beings who cultivated diligence themselves and exhorted others likewise to cultivate diligence. What do you think? Would these illusory events be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. With mental activity corresponding to omniscient wisdom and with great compassion foremost, they cultivate diligence themselves and then exhort sentient beings likewise to cultivate diligence. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are illusions.

Furthermore, Subhuti! Great bodhisattvas who themselves don the armor of the great merit of the perfection of dhyana also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of dhyana.

Subhuti! How do great bodhisattvas themselves don the armor of the great merit of the perfection of dhyana and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of dhyana?

Subhuti! Great bodhisattvas abide in the equality of all dharmas and do not perceive any dharma as concentrated or distracted. They constantly cultivate the perfection of dhyana in this way and also exhort sentient beings to cultivate this dhyana and equality. Until they attain unsurpassed, complete enlightenment, they never abandon the cultivation of this equality and dhyana.

Subhuti! This is how great bodhisattvas don the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, at a crossroads before a great assembly, magically created various kinds of sentient beings, caused them to cultivate the practices of equal and impartial dhyana, and also exhorted them to cultivate that dhyana. What do you think? Would these illusory manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They abide in the equality of all dharmas and also exhort sentient beings to cultivate this concentration. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! Great bodhisattvas who themselves don the armor of the great merit of prajnaparamita also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of prajnaparamita.

Subhuti! How do great bodhisattvas themselves don the armor of the great merit of prajnaparamita and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of prajnaparamita?

Subhuti! Great bodhisattvas abide in the profound prajnaparamita that is free from conceptual proliferation. They do not apprehend this shore or the other shore, nor any distinctions among dharmas as defiled or purified. They also exhort immeasurable hundreds of thousands of sentient beings to abide in this wisdom free from conceptual proliferation.

Subhuti! This is how great bodhisattvas don the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a great multitude, conjured various kinds of sentient beings and then caused them to abide in wisdom free from conceptual proliferation, and also caused them to exhort others to abide in such wisdom. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– All great bodhisattvas are likewise. They themselves are able to abide in wisdom free from conceptual proliferation and also exhort sentient beings to abide in this wisdom. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! If a great bodhisattva dons the armor of the qualities described above, he contemplates all sentient beings throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions. If those sentient beings accept false teachings and engage in evil conduct, this great bodhisattva, through the power of supernormal abilities, transforms his own body and manifests throughout those Buddha-worlds.

In accordance with whatever the sentient beings desire, he manifests the practice of the perfection of generosity and also exhorts others to practice the perfection of generosity. In this manner, up to and including personally practicing the perfection of wisdom, he also exhorts others to practice the perfection of wisdom. Having done this, he teaches, in voices appropriate to each kind of being, the Dharma corresponding to the six perfections, so that after hearing it, they never abandon this wondrous Dharma until they attain unsurpassed, perfect enlightenment.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a great multitude, conjured various kinds of sentient beings and caused them to abide in the perfection of generosity through the perfection of wisdom, and they in turn caused others to abide in the perfection of generosity through the perfection of wisdom. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– Great bodhisattvas are likewise. Throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions, they manifest bodies appropriate to circumstances, abide in the six perfections beginning with generosity, and never abandon them. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! If a great bodhisattva dons the armor of the qualities described above, he employs mental activity corresponding to the knowledge of all-knowing wisdom, takes great compassion as foremost, uses non-apprehension as skillful means, benefits and brings happiness to all sentient beings, and does not mingle this with the mental activity of shravakas or pratyekabuddhas.

A great bodhisattva does not think: I should establish some sentient beings in the perfection of generosity, while other sentient beings should not be established in the perfection of generosity. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the perfection of generosity.

In this manner, up to and including, he does not think: I should establish some sentient beings in the perfection of wisdom, while other sentient beings should not abide in the perfection of wisdom. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the perfection of wisdom.

He does not think: I should establish some sentient beings in inner emptiness, while other sentient beings should not be established in inner emptiness. He thinks only: I should establish immeasurable, boundless, and innumerable sentient beings in inner emptiness.

In this manner, up to and including, he does not think: I should establish some sentient beings in the emptiness of the absence of intrinsic nature, while other sentient beings should not be established in the emptiness of the absence of intrinsic nature. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the emptiness of the absence of intrinsic nature.

He does not think: I should establish only some sentient beings in the thirty-seven factors of enlightenment, while other sentient beings should not be established in the thirty-seven factors of enlightenment. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the thirty-seven factors of enlightenment.

He does not think: I should establish some sentient beings in the three gates of liberation, while other sentient beings should not be established in the three gates of liberation. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the three gates of liberation.

To elaborate fully, up to and including, he does not think: I should establish some sentient beings in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha, while other sentient beings should not be established in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

He does not think: I should establish some sentient beings in the fruit of stream-entry through pratyekabuddha enlightenment, while other sentient beings should not be established in the fruit of stream-entry through pratyekabuddha enlightenment. He thinks only: I should establish immeasurable, boundless, and innumerable sentient beings in the fruit of stream-entry through pratyekabuddha enlightenment.

He does not think: I should establish some sentient beings in the fruit of unsurpassed, perfect enlightenment, while other sentient beings should not be established in the fruit of unsurpassed, perfect enlightenment. He thinks only: I must establish immeasurable, boundless, and innumerable sentient beings in the fruit of unsurpassed, perfect enlightenment.

Subhuti! This is a great bodhisattva donning the armor of the great qualities of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a great multitude, conjured innumerable and immeasurable sentient beings and caused them to abide in the six perfections through the fruit of unsurpassed, perfect enlightenment. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– Great bodhisattvas are likewise. Employing mental activity corresponding to the knowledge of all-knowing wisdom, taking great compassion as foremost, and using non-apprehension as skillful means, they establish immeasurable and innumerable sentient beings in the six perfections through the fruit of unsurpassed, perfect enlightenment. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Fascicle 487

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