大般若波羅蜜多經

02

Furthermore, Purnamaitrayaniputra! Great bodhisattvas who wish to realize unsurpassed, complete enlightenment should, among all practices, first train in the undefiled perfection of generosity. Why?

Purnamaitrayaniputra! Because when they train in the perfection of generosity, their bodies and minds must continuously and swiftly relinquish the avarice and stinginess ingrained in them since beginningless kalpas; only then can they gradually draw near to the knowledge of all-knowledge. Therefore, bodhisattvas continually bring forth attention corresponding to the knowledge of all-knowledge, and from moment to moment gradually draw near to it.

As they gradually draw near to the knowledge of all-knowledge from moment to moment, they gradually distance themselves from the stages of the shravakas and pratyekabuddhas. As they gradually distance themselves from the stages of the shravakas and pratyekabuddhas from moment to moment, they gradually approach the knowledge of all-knowledge.

Furthermore, Purnamaitrayaniputra! It is like placing a jar on high ground to catch rainwater when rain falls. The rainwater gradually fills the jar.

It becomes full because raindrops fall continuously and flow into it without interruption from beginning to end. Bodhisattvas are likewise. They do not attain the knowledge of all merely by first giving rise to the aspiration to seek it, nor do they attain it merely by giving rise to the final thought after sitting upon the seat of enlightenment.

Rather, beginning with the first arousing of the aspiration and continuing until they sit upon the seat of enlightenment and give rise to the final thought, they successively and continuously seek the knowledge of all and thereby attain the knowledge of all. Their thoughts at the beginning, middle, and end are all directed toward the knowledge of all. Their realization of unsurpassed, complete enlightenment is accomplished essentially through the uninterrupted succession of these thoughts and the elimination of all obstructive dharmas.

Furthermore, Purnamaitrayaniputra! If bodhisattvas wish swiftly to realize unsurpassed enlightenment, they should not allow their minds to become intermingled with other thoughts.

The Venerable Purnamaitrayaniputra then asked Shariputra:

“When is the mind of a bodhisattva said to be free from intermingling?”

Shariputra replied:

“If bodhisattvas give rise to unwise attention, yet are presently able to observe it with right mindfulness, they can thereby accord with, and not oppose, the knowledge of all-knowledge. Such bodhisattvas can know in accordance with reality: ‘The unwise attention I have aroused serves as a companion and aid to the knowledge of all-knowledge. That is, by arousing unwise attention, I enter continuously into birth and death, abide there for a long time, and benefit sentient beings. If this body were not aided and guided by unwise attention so as to remain, it would come to an end. If I myself could not attain perfection, how could I bring benefit to other sentient beings?’ To this extent, the minds of bodhisattvas are free from intermingling.

“Furthermore, Purnamaitrayaniputra! If bodhisattvas contemplate how favorable and adverse dharmas mutually assist their progress toward the knowledge of all-knowledge, then, through skillful means, they contemplate all dharmas as conducive to their quest for unsurpassed, complete enlightenment, without allowing favorable or adverse conditions to intermingle with their minds. Their minds do not become angry when facing adverse conditions, nor do they become attached and defiled when facing favorable conditions. Whether conditions are adverse or favorable, they correctly understand that these provide assistance and serve as conditions leading to the knowledge of all. Such bodhisattvas never allow their minds to become intermingled, at any time or under any circumstance.

“Furthermore, Purnamaitrayaniputra! It is like a person who has been seized by others and led to the place of execution. Trembling with fear, that person entertains no other thought, but thinks only: ‘Before long, they will certainly kill me.’ Bodhisattvas are likewise. If they constantly contemplate the knowledge of all-knowledge, no other thought arises during that time, and at all times their minds are not intermingled with anything else.

“Furthermore, Purnamaitrayaniputra! It is like a person who carries many jewels into a wilderness where there are many violent bandits. That person entertains no other thought, but thinks only: ‘When shall I escape this dangerous place and reach a peaceful and prosperous land?’ Bodhisattvas are likewise. If they constantly contemplate the knowledge of all-knowledge, no other thoughts can arise. The bodies and minds of these bodhisattvas are pure, and their minds are not intermingled with anything else.

“Furthermore, Purnamaitrayaniputra! It is like a person who once committed robbery and is being sought by the king. Terrified, that person flees into a marketplace and hides amid the noisy crowd to escape detection. Right there, drums are beaten, horns are sounded, and the king’s decree ordering that person’s arrest is proclaimed. At that time, the person entertains no other thought, but thinks only: ‘May they not discover that I am here. If they see me, I shall be seized and bound.’ Bodhisattvas are likewise. Because they wish to realize unsurpassed, complete enlightenment, they constantly contemplate the knowledge of all-knowledge, and no other thought can arise. Throughout the course of their practice, the minds of these bodhisattvas are not intermingled with anything else.

“Furthermore, Purnamaitrayaniputra! It is like a goldsmith to whom someone personally delivers a hundred pieces of gold and says: ‘The king has ordered that this be given to you. Fashion it into precious and beautiful ornaments.

You must devote yourself wholeheartedly and work quickly, completing them within one month. If you fail to finish them or make them unattractive, you will certainly lose your head and will not be pardoned.’ Hearing this, the goldsmith trembles in body and mind. Day and night he works diligently with strenuous effort, not daring to think of anything else.

He thinks only: ‘How can I meet the king’s deadline and make the ornaments truly beautiful?’ Before the ornaments are finished, even though he eats, drinks, and so forth, he does not think at all about eating, drinking, and so forth. He fixes his mind solely upon the gold ingots and continually considers how to create the most beautiful designs for the ornaments. Why?

Purnamaitrayaniputra! Because he greatly cherishes his life. At the appointed time, the goldsmith completes the beautiful ornaments, brings them before the king, and reports: ‘Your Majesty!

I have now completed the precious ornaments that Your Majesty commanded me to make.’

“The king is delighted when he sees them and reassures the man:

“‘You have obeyed my decree and rendered outstanding service. These ornaments should have required twelve months to complete, yet you have finished them all in only one month.’

“The king then bestows many precious objects upon him as a reward. Bodhisattvas are likewise. From the time they first arouse the aspiration until the final vajropama samadhi is about to manifest before them, their minds are never intermingled with anything else; they seek only to give rise to the knowledge of all-knowledge. Just as that goldsmith, cherishing his own life, devotes his mind solely to fashioning the ornaments until they are finished and never allows deluded thoughts to intermingle, so too do bodhisattvas, out of reverence for enlightenment, constantly contemplate the knowledge of all-knowledge until they realize unsurpassed, complete enlightenment. During that time, not a single other thought arises. This is called a mind not intermingled with anything else.

“If bodhisattvas seeking the knowledge of all can establish their minds in this way without allowing them to become intermingled, diligently practice the bodhisattva path, and swiftly perfect the provisions for enlightenment, then, whereas other bodhisattvas who practice the bodhisattva path with intermingled minds must pass through innumerable kalpas before perfecting the provisions for unsurpassed, complete enlightenment, these bodhisattvas can perfect them without passing through even a hundred kalpas.

Why? Purnamaitrayaniputra! Because these bodhisattvas seek the knowledge of all and do not allow any other thought to intermingle with the mind of great enlightenment for even a moment.

Thus, while practicing the bodhisattva path, their minds are not intermingled, and they need not pass through a hundred kalpas before perfecting and attaining the provisions for unsurpassed, complete enlightenment.”

When the mind is continually intermixed, the provisions for enlightenment cannot be perfected. When the mind is continually intermixed with fewer things, the provisions for enlightenment are perfected, because diligence constantly increases from moment to moment. Thus, if bodhisattvas seeking unsurpassed, complete, perfect enlightenment wish swiftly to perfect the provisions for enlightenment, they must diligently employ undistorted skillful means so that their minds remain unmixed. If they attain such a mind, they will readily realize the knowledge of all-knowledge.

At that time, Purnamaitrayaniputra asked Sariputra:

“What is the nature of an unmixed mind? What thoughts cause the mind to become intermixed? Because the mind contains this and that, it is called intermixed; how should bodhisattvas abandon these things?”

Sariputra replied:

“If bodhisattvas employ skillful means and seek only all-knowledge, without thinking of anything else, they remain free from intermixture. How could an unmixed mind have any intrinsic nature? Any mental attention associated with the Vehicle of the sravakas or the Vehicle of the pratyekabuddhas, rather than being intermixed with the mind of great enlightenment, is called irrational mental attention on the part of a bodhisattva.

Why? Because mental attention directed toward the Two Vehicles runs counter to unsurpassed, complete, perfect enlightenment. If anyone allows such a mind to arise directly in the present, that person will not perfect the provisions for enlightenment, but will delight in the peace and bliss of nirvana and become weary of samsara.

Bodhisattvas should abandon and remain far removed from this. They should think: ‘If I direct my attention toward the Two Vehicles, I shall become separated from all-knowledge and incline toward nirvana. I must not allow this to intermingle with my mind.’ Therefore, bodhisattvas should reflect: ‘Although minds associated with greed, hatred, delusion, and so forth obstruct great bodhisattvas, because they accord with the provisions for enlightenment, they do not intermingle with the bodhisattva mind as severely as minds seeking the state of a pratyekabuddha or sravaka.’ Why?

Because greed, hatred, delusion, and so forth can perpetuate samsaric existence throughout the realms, yet they sustain bodhisattvas until they attain all-knowledge.

“That is to say, by employing skillful means, bodhisattvas assume bodies in later lives and undergo afflictions in order to bring great benefit to sentient beings. Relying upon them, they train in generosity, pure morality, patience, diligence, meditative concentration, and prajnaparamita, bringing them to perfection.

“Relying upon them, they train in the four meditative absorptions, the four immeasurables, and the four formless attainments, bringing them to perfection.

“Relying upon them, they train in the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, bringing them to perfection.

“Relying upon them, they train in the liberative gateways of emptiness, signlessness, and wishlessness, bringing them to perfection.

“Relying upon them, they train in the dharani gateways and samadhi gateways, bringing them to perfection.

“Relying upon them, they train in the bodhisattva stages, the five kinds of eyes, and the six superknowledges, bringing them to perfection.

“Relying upon them, they train in the ten powers of the Tathagata, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the immeasurable and boundless qualities of all Buddhas, bringing them to perfection.

“Afflictions such as these can sustain bodhisattvas and enable them to realize unsurpassed, complete, perfect enlightenment; mental attention directed toward the sravakas and pratyekabuddhas cannot do so. Such mental attention obstructs great enlightenment and also destroys the provisions for it, preventing their perfection. Therefore, whenever the minds of great bodhisattvas are intermixed with such mental attention, they become even more distant from unsurpassed, complete, perfect enlightenment.

Thus, bodhisattvas’ minds should not be intermixed with mental attention directed toward the sravakas or pratyekabuddhas. Because bodhisattvas seek great enlightenment, they must remain far removed from it and never allow it to arise, even temporarily. While embodied within the various realms, they should instead accord with mental attention associated with the afflictions, for this does not greatly intermingle with the bodhisattva mind.

“Why is this so, Purnamaitrayaniputra? Because bodhisattvas seek great enlightenment solely from the wish to liberate sentient beings. Therefore, they don the armor of diligence and dwell for a long time in samsara to bring great benefit, and they should not contemplate swiftly ending the afflictions.

Through this contemplation, they directly assume bodies within the various realms for a long time. Relying upon this, they preserve and perfect generosity, pure morality, patience, diligence, meditative concentration, prajnaparamita, and immeasurable, boundless other Buddha-Dharmas. Such mental attention associated with the afflictions accords with and sustains bodhisattvas in later bodies, leading them to unsurpassed, complete, perfect enlightenment.

From the time before they realize enlightenment until they sit upon the seat of the sublime Dharma of enlightenment, they do not relinquish their aspiration. Such mental attention should not be completely eliminated.

“Therefore, if afflictions arise directly in the present for great bodhisattvas, they should not become overly weary of samsara. Why is this so, Purnamaitrayaniputra? Because bodhisattvas remember the kindness of the afflictions. They should think: ‘Because of these, I am led to the various provisions for enlightenment and can swiftly perfect them. They have shown me great kindness.’ Why? Just as I respect other wholesome dharmas because they benefit me, so too should I not despise the afflictions. Through skillful means, bodhisattvas should deeply respect the afflictions and their objects just as they respect the Buddha, the Blessed One.

“Why? Because these bodhisattvas know how to employ skillful means and reflect: ‘Because the afflictions of the various realms have not yet been completely eliminated, I must cultivate generosity, pure morality, patience, diligence, meditative concentration, prajnaparamita, and immeasurable, boundless other Buddha-Dharmas, bringing them all to perfection. On this basis, the knowledge of all-knowledge will arise.’ Hour by hour, as they train in generosity, pure morality, patience, diligence, meditative concentration, prajnaparamita, and immeasurable, boundless other Buddha-Dharmas, these are gradually perfected.

Moment by moment, they cause the afflictions of the various realms to be progressively worn away until they cease entirely, whereupon they realize unsurpassed, complete, perfect enlightenment. It is like a merchant using a cart to transport a heavy load of precious goods to a great city very far away. Hour by hour, the cart carries its load gradually farther and farther forward; moment by moment, the axle, rims, and other parts of its wheels gradually wear away, yet it also slowly enters the great city.

Once the cart’s components have broken down, the task has already been accomplished, and its owner has no regrets.

“Bodhisattvas employing skillful means are likewise. They rely upon the body supported by the afflictions. Hour by hour, because the afflictions continuously sustain the body, generosity, pure morality, patience, diligence, meditative concentration, prajnaparamita, and immeasurable, boundless other Buddha-Dharmas are gradually perfected, moment by moment. Hour by hour, generosity, pure morality, patience, diligence, meditative concentration, prajnaparamita, and immeasurable, boundless other Buddha-Dharmas are gradually perfected; meanwhile, moment by moment, the afflictions gradually diminish. Hour by hour, the afflictions are caused gradually to diminish; meanwhile, moment by moment, they draw progressively closer to the knowledge of all-knowledge.

“When bodhisattvas realize great enlightenment, all the afflictions upon which their bodies depend cease. What had to be done has been accomplished, and they no longer assume bodies subject to affliction, just as a cart is no longer needed once it has entered the city. Although afflictions such as these obstruct great enlightenment, they possess the power to sustain the provisions for enlightenment. Therefore, until bodhisattvas sit upon the seat of sublime enlightenment, they do not completely eliminate them. Once enlightenment is attained, all of them cease.

If a sentient being comes before a bodhisattva, first disparages and rebukes the bodhisattva, and afterward requests wealth or Dharma, the bodhisattva joyfully gives it, thinking: “This sentient being has come to me and bestowed a great kindness upon me, enabling me to perfect generosity and patient endurance. Through this I shall attain the knowledge of all-knowing wisdom. Owing to this person, I generate a superior resolve and shall reach great bodhi, which surpasses all other states.” Therefore, among this bodhisattva’s mental applications, only those associated with the Two Vehicles are rejected; none of the others are rejected, for they all possess the power to support the attainment of the knowledge of all-knowing wisdom.

At that time, Pūrṇa Maitrāyaṇīputra asked the Venerable Śāriputra:

“Do the Two Vehicles then possess no power to support the knowledge of all things? Śrāvakas can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the prajnaparamita of generosity, pure discipline, patient endurance, vigor, meditative concentration, and wisdom, as well as immeasurable and boundless other Buddha-dharmas. Pratyekabuddhas may also serve as fields of merit, receiving offerings of clothing and food from bodhisattvas and enabling them swiftly to attain the knowledge of all-knowing wisdom. Why, then, is it said that mental applications associated with śrāvakas and pratyekabuddhas possess no power to support the knowledge of all things and its provisions?”

Śāriputra replied to the Venerable Pūrṇa Maitrāyaṇīputra:

“So it is! So it is! Śrāvakas and pratyekabuddhas both possess the power to support the knowledge of all things and its provisions. Śrāvakas can teach and instruct bodhisattvas, causing them diligently to cultivate and train in the prajnaparamita of generosity, pure discipline, patient endurance, vigor, meditative concentration, and wisdom.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the four meditative absorptions, the four immeasurables, and the four formless concentrations.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the gateways to liberation of emptiness, signlessness, and wishlessness.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the Ground of Extreme Joy, the Ground Free from Defilement, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Extremely Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the Ground of Pure Contemplation, the Ground of Spiritual Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground Free from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in dharani gateways and samadhi gateways.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the five kinds of eyes and the six superknowledges.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the Tathagata’s ten powers, the four fearlessnesses, the four kinds of unimpeded understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the thirty-two marks of a Great Being and the eighty excellent characteristics.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the Dharma of never losing mindfulness and the nature of constant equanimity.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train in all the practices of great bodhisattvas.

“They can also teach and instruct bodhisattvas, causing them diligently to cultivate and train for the Buddhas’ attainment of unsurpassed, complete awakening.

“Therefore, śrāvakas also possess the power to support the knowledge of all things and its provisions. Pratyekabuddhas may also willingly serve as fields of merit and receive bodhisattvas’ offerings. That is, relying upon these fields of merit, bodhisattvas make offerings of all necessary articles and dedicate the resulting merit to unsurpassed, complete awakening. Consequently, pratyekabuddhas also possess the power to support the knowledge of all things and its provisions.

“However, mental applications associated with śrāvakas and pratyekabuddhas possess absolutely no power to support the knowledge of all things and its provisions. Why? Mental applications associated with śrāvakas and pratyekabuddhas possess an especially powerful supportive capacity for those of the Two Vehicles, but they do not accord with bodhisattvas’ quest for unsurpassed, complete awakening and its provisions. That is, they cause one to grow weary of samsara, delight in entering nirvana, and abandon great bodhi and all sentient beings.

“Therefore, it has been established that bodhisattvas should not generate mental applications associated with śrāvakas or pratyekabuddhas, because such mental applications do not accord at all with bodhisattvas’ quest for buddhahood and their work for the benefit of sentient beings.

“Furthermore, Pūrṇa Maitrāyaṇīputra, those of the Śrāvaka Vehicle render great kindness to great bodhisattvas who seek unsurpassed, complete awakening. The assemblies of great bodhisattvas teach that all the paramitas and other supreme practices accord with the teachings, and they teach and instruct others, causing them diligently to cultivate and train so that they may swiftly attain perfection. Śrāvakas also serve as pure fields of merit for bodhisattvas, receiving their gifts and enabling them swiftly to perfect the provisions for bodhi.

For this reason, śrāvakas render great kindness to bodhisattvas. Therefore, through skillful means, bodhisattvas contemplate all sentient beings and all dharmas as rendering a kindness that accords with the knowledge of all things and its provisions. The minds and wisdom of arhats also render kindness to the Bodhisattva Vehicle.

For if those did not exist, there would be no impediment.

“Why is it said that bodhisattvas should neither generate the mind of an arhat nor cultivate an arhat’s wisdom? Because those constitute impediments, bodhisattvas are thereby prompted to generate the provisions for bodhi, swiftly perfect them, and quickly attain the knowledge of all-knowing wisdom. Therefore, the minds and wisdom of arhats also render kindness to the Bodhisattva Vehicle: they enable bodhisattvas to attain the knowledge of all things and to benefit and bring happiness to sentient beings until the end of future time.

“The minds and wisdom of all pratyekabuddhas also render kindness to the Bodhisattva Vehicle. For if those did not exist, there would be no impediment. Why is it said that assemblies of bodhisattvas should neither generate the mind of the Pratyekabuddha Vehicle nor cultivate the wisdom of the Pratyekabuddha Vehicle? Because those constitute impediments, bodhisattvas are thereby prompted to generate the provisions for bodhi, swiftly perfect them, and quickly attain the knowledge of all-knowing wisdom. Therefore, the minds and wisdom of pratyekabuddhas also render kindness to the Bodhisattva Vehicle: they enable bodhisattvas to attain the knowledge of all things and to benefit and bring happiness to sentient beings until the end of future time.”

Moreover, they contemplate that the minds and wisdom of those of the Two Vehicles are inferior, while bodhisattvas cultivate and train in superior minds and wisdom. If there were no inferior minds and wisdom of those of the Two Vehicles, bodhisattvas should not cultivate and train in superior minds and wisdom. Thus, the contaminated and uncontaminated minds and wisdom of bodhisattvas, except only for the minds and wisdom of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, are, in relation to all other dharmas, supreme, excellent, honored, lofty, wondrous, subtle, superior, unsurpassed, unequaled, and equal to the unequaled. Therefore, all the minds and wisdom of shravakas and pratyekabuddhas also accord, to some extent, with the power of the wisdom of all-knowledge.

By such skillful means, bodhisattvas contemplate sentient beings and all dharmas, all of which accord with the power of this wisdom of all-knowledge and its provisions; therefore, they do not become weary of or abandon any state of mind.

Furthermore, Purnamaitrayaniputra! When great bodhisattvas practice the perfection of giving, although they relinquish wealth, jewels, and so forth, they do not recollect the act or apprehend its characteristics. That is, if they relinquish all characteristics and all dharmas and dedicate them to unsurpassed, perfect, complete awakening, wishing to bring great benefit to sentient beings, they can attain the wisdom of all-knowledge.

If they do not relinquish characteristics while dedicating the merit to awakening, yet wish to bring great benefit to sentient beings, they can never attain the wisdom of all-knowledge.

If bodhisattvas acquire many kinds of jewels, such as gold and silver, this may be called a gain, but it is not yet called a great gain. If bodhisattvas relinquish all jewels, such as gold and silver, only then is it called a great gain.

If bodhisattvas relinquish all characteristics, dedicate the merit to unsurpassed, perfect, complete awakening, and bring great benefit to sentient beings, only then is this called unsurpassed excellent benefit. If a bodhisattva becomes a wheel-turning king, ruling a world of four continents and possessing great sovereignty, this may be called a gain, but it is not yet called a great gain.

If bodhisattvas relinquish the position of a wheel-turning king who rules a world of four continents, only then may it be called a great gain. If bodhisattvas relinquish all characteristics, dedicate the merit to unsurpassed, perfect, complete awakening, and wish to bring great benefit to sentient beings, only then may it be called unsurpassed excellent benefit.

If bodhisattvas wish to become kings of the Desire Realm, ruling the Desire Realm and possessing great sovereignty, this may be called a gain, but it is not yet worthy of being called the attainment of great sovereignty. If bodhisattvas relinquish the sovereign kingship of the Desire Realm, only then may it be called the attainment of great sovereignty.

If bodhisattvas relinquish all characteristics, dedicate the merit to unsurpassed, perfect, complete awakening, and wish to bring great benefit to sentient beings, only then may it be called the attainment of unsurpassed excellent benefit.

If sentient beings relinquish all characteristics and attain the fruit of stream-entry, once-returning, non-returning, arhatship, or pratyekabuddha awakening, this may be called a gain, but it is not yet called a great gain. If sentient beings relinquish all characteristics, dedicate the merit to unsurpassed, perfect, complete awakening, and wish to bring great benefit to sentient beings, only then may it be called the attainment of unsurpassed excellent benefit.

Attaining unsurpassed, perfect, complete awakening is the highest and most excellent of all gains, beyond compare. Why? Because bodhisattvas who seek unsurpassed, perfect, complete awakening can bring great benefit to sentient beings, whereas shravakas, pratyekabuddhas, and ordinary beings do not accomplish this.

If bodhisattvas contemplate all the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and their disciples throughout the ten directions, and offer them the finest foods and drinks, clothing, bedding, medicines for treating illness, dwellings, possessions, incense, flowers, and so forth, this may be called a gain, but it is not yet called unsurpassed gain. If bodhisattvas relinquish all characteristics, dedicate the merit to unsurpassed, perfect, complete awakening, and wish to bring great benefit to sentient beings, only then may it be called the attainment of unsurpassed excellent benefit.

Why? Because foods, drinks, and so forth all possess numerous characteristics. The characteristics of dharmas in the various realms are all measurable.

Whatever is measurable has limits. By taking these as objects, one cannot attain the limitless wisdom of all-knowledge.

If bodhisattvas, by skillful means, contemplate all the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and their assemblies of disciples, endowed with immeasurable rare qualities, yet do not apprehend their characteristics; if, although contemplating boundlessly fine foods and drinks, clothing, bedding, medicines for treating illness, dwellings, possessions, incense, flowers, and so forth and offering them all, they do not apprehend their characteristics; and if, although dedicating the merit to unsurpassed, perfect, complete awakening and bringing great benefit to sentient beings, they do not apprehend characteristics—then, by attaining this wisdom of all-knowledge, they benefit sentient beings until the end of future time.

You should know that only this is worthy of being called unsurpassed gain, and among all gains, it is the foremost.

If bodhisattvas can employ such skillful means when practicing giving, only then may they be called bodhisattvas of the highest rank, and they will certainly attain the wisdom of all-knowledge. Why? Because the wisdom of all-knowledge is extremely difficult to attain. Bodhisattvas who can thus relinquish all internal and external characteristics, whose minds remain unattached, and who seek to realize the wisdom of all-knowledge are foremost among excellent bodhisattvas and therefore attain the supremely honored state of unsurpassed, perfect, complete awakening.

Bodhisattvas of the past, future, and present who have attained, will attain, or are attaining the wisdom of all-knowledge have all attained it by giving rise to such skillful means.

At that time, Purnamaitrayaniputra asked the Venerable Shariputra:

“How do bodhisattvas enter the ranks of bodhisattvas of the highest order?”

Shariputra replied:

“If bodhisattvas employ skillful means and do not apprehend the characteristics of dharmas, these bodhisattvas enter the ranks of bodhisattvas of the highest order.”

Purnamaitrayaniputra asked:

“With respect to which dharmas do these bodhisattvas not apprehend which characteristics?”

Shariputra replied:

“With respect to the form skandha, these bodhisattvas do not apprehend the characteristics of permanence or impermanence; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of permanence or impermanence.

“With respect to the form skandha, they do not apprehend the characteristics of happiness or unhappiness; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of happiness or unhappiness.

“With respect to the form skandha, they do not apprehend the characteristics of self or non-self; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of self or non-self.

“With respect to the form skandha, they do not apprehend the characteristics of purity or impurity; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of purity or impurity.

“With respect to the form skandha, they do not apprehend the characteristics of detachment or non-detachment; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of detachment or non-detachment.

“With respect to the form skandha, they do not apprehend the characteristics of tranquility or non-tranquility; with respect to the feeling, perception, formations, and consciousness skandhas, they likewise do not apprehend the characteristics of tranquility or non-tranquility.

“With respect to the eye ayatana, these bodhisattvas do not apprehend the characteristics of permanence or impermanence; with respect to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristics of permanence or impermanence.

“With respect to the eye ayatana, they do not apprehend the characteristics of happiness or unhappiness; with respect to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristics of happiness or unhappiness.

“With respect to the eye ayatana, they do not apprehend the characteristics of self or non-self; with respect to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristics of self or non-self.

“With respect to the eye ayatana, they do not apprehend the characteristics of purity or impurity; with respect to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristics of purity or impurity.”

With regard to the eye ayatana, they do not apprehend the characteristic of being secluded or not secluded; with regard to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the eye ayatana, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the ear, nose, tongue, body, and mind ayatanas, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the form ayatana, do not apprehend the characteristic of permanence or impermanence; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the form ayatana, they do not apprehend the characteristic of happiness or unhappiness; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the form ayatana, they do not apprehend the characteristic of self or non-self; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of self or non-self.

With regard to the form ayatana, they do not apprehend the characteristic of purity or impurity; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the form ayatana, they do not apprehend the characteristic of being secluded or not secluded; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the form ayatana, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the eye dhatu, do not apprehend the characteristic of permanence or impermanence; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the eye dhatu, they do not apprehend the characteristic of happiness or unhappiness; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the eye dhatu, they do not apprehend the characteristic of self or non-self; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of self or non-self.

With regard to the eye dhatu, they do not apprehend the characteristic of purity or impurity; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the eye dhatu, they do not apprehend the characteristic of being secluded or not secluded; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the eye dhatu, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the ear, nose, tongue, body, and mind dhatus, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the form dhatu, do not apprehend the characteristic of permanence or impermanence; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the form dhatu, they do not apprehend the characteristic of happiness or unhappiness; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the form dhatu, they do not apprehend the characteristic of self or non-self; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of self or non-self.

With regard to the form dhatu, they do not apprehend the characteristic of purity or impurity; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the form dhatu, they do not apprehend the characteristic of being secluded or not secluded; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the form dhatu, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the sound, odor, taste, tangible-object, and dharma dhatus, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the eye-consciousness dhatu, do not apprehend the characteristic of permanence or impermanence; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the eye-consciousness dhatu, they do not apprehend the characteristic of happiness or unhappiness; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the eye-consciousness dhatu, they do not apprehend the characteristic of self or non-self; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of self or non-self.

With regard to the eye-consciousness dhatu, they do not apprehend the characteristic of purity or impurity; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the eye-consciousness dhatu, they do not apprehend the characteristic of being secluded or not secluded; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the eye-consciousness dhatu, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to eye-contact, do not apprehend the characteristic of permanence or impermanence; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to eye-contact, they do not apprehend the characteristic of happiness or unhappiness; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to eye-contact, they do not apprehend the characteristic of self or non-self; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of self or non-self.

With regard to eye-contact, they do not apprehend the characteristic of purity or impurity; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of purity or impurity.

With regard to eye-contact, they do not apprehend the characteristic of being secluded or not secluded; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to eye-contact, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the feelings arising in dependence upon eye-contact, do not apprehend the characteristic of permanence or impermanence; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the feelings arising in dependence upon eye-contact, they do not apprehend the characteristic of happiness or unhappiness; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the feelings arising in dependence upon eye-contact, they do not apprehend the characteristic of self or non-self; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of self or non-self.

With regard to the feelings arising in dependence upon eye-contact, they do not apprehend the characteristic of purity or impurity; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the feelings arising in dependence upon eye-contact, they do not apprehend the characteristic of being secluded or not secluded; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of being secluded or not secluded.

With regard to the feelings arising in dependence upon eye-contact, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas, with regard to the earth dhatu, do not apprehend the characteristic of permanence or impermanence; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of permanence or impermanence.

With regard to the earth dhatu, they do not apprehend the characteristic of happiness or unhappiness; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of happiness or unhappiness.

With regard to the earth dhatu, they do not apprehend the characteristic of self or non-self; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of self or non-self.

With regard to the earth dhatu, they do not apprehend the characteristic of purity or impurity; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of purity or impurity.

With regard to the earth dhatu, they do not apprehend the characteristic of being detached or not detached; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of being detached or not detached.

With regard to the earth dhatu, they do not apprehend the characteristic of being quiescent or not quiescent; with regard to the water, fire, wind, space, and consciousness dhatus, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas do not apprehend in the causal condition the characteristic of permanence or impermanence; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend the characteristic of permanence or impermanence.

In the causal condition, they do not apprehend the characteristic of happiness or unhappiness; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend the characteristic of happiness or unhappiness.

In the causal condition, they do not apprehend the characteristic of self or non-self; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend the characteristic of self or non-self.

In the causal condition, they do not apprehend the characteristic of purity or impurity; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend purity or impurity.

In the causal condition, they do not apprehend the characteristic of being detached or not detached; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend the characteristic of being detached or not detached.

In the causal condition, they do not apprehend the characteristic of being quiescent or not quiescent; in the immediately antecedent condition, the objective condition, and the dominant condition, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas do not apprehend in ignorance the characteristic of permanence or impermanence; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of permanence or impermanence.

In ignorance, they do not apprehend the characteristic of happiness or unhappiness; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of happiness or unhappiness.

In ignorance, they do not apprehend the characteristic of self or non-self; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of self or non-self.

In ignorance, they do not apprehend the characteristic of purity or impurity; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of purity or impurity.

In ignorance, they do not apprehend the characteristic of being detached or not detached; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of being detached or not detached.

In ignorance, they do not apprehend the characteristic of being quiescent or not quiescent; in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

These bodhisattvas do not apprehend in the Desire Realm the characteristic of permanence or impermanence; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of permanence or impermanence.

In the Desire Realm, they do not apprehend the characteristic of happiness or unhappiness; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of happiness or unhappiness.

In the Desire Realm, they do not apprehend the characteristic of self or non-self; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of self or non-self.

In the Desire Realm, they do not apprehend the characteristic of purity or impurity; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of purity or impurity.

In the Desire Realm, they do not apprehend the characteristic of being detached or not detached; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of being detached or not detached.

In the Desire Realm, they do not apprehend the characteristic of being quiescent or not quiescent; in the Form Realm and the Formless Realm, they likewise do not apprehend the characteristic of being quiescent or not quiescent.

If bodhisattvas employ such skillful means and practice the perfection of giving without apprehending the characteristics of dharmas, then these bodhisattvas enter the ranks of the bodhisattvas established on the highest level and can attain the ultimate knowledge of all-knowledge.

Furthermore, Purnamaitrayaniputra, if bodhisattvas know that all dharmas are not truly existent, remain free from all characteristics, and practice the perfection of giving, then these bodhisattvas enter the ranks of the bodhisattvas established on the highest level and can attain the ultimate knowledge of all-knowledge. They can also teach and transform all sentient beings, causing them to rely upon this knowledge of all-knowledge, make vows, direct themselves toward what they seek, and attain it in every case.

Furthermore, Purnamaitrayaniputra, if sentient beings do not arouse resolute faith in the characteristicless Dharma, they cannot arouse the aspiration for all-knowledge. If they cannot arouse the aspiration for all-knowledge, they cannot cultivate the practices of the bodhisattvas. If they do not cultivate the practices of the bodhisattvas, they cannot attain the knowledge of all-knowledge. If sentient beings can arouse resolute faith in the characteristicless Dharma, they can arouse the aspiration for all-knowledge. If they arouse the aspiration for all-knowledge, they cultivate the practices of the bodhisattvas. If they cultivate the practices of the bodhisattvas, they can realize the knowledge of all-knowledge.

Furthermore, Purnamaitrayaniputra, after bodhisattvas have aroused the aspiration to seek all-knowledge, in whatever they relinquish they know it all to be empty and nonexistent, and thus practice the perfection of giving. That is, they know in accordance with reality that all the things relinquished are like illusions and magical transformations, and are not as we have apprehended their characteristics since beginningless time. Knowing this, they relinquish all their possessions without apprehending any characteristic.

Sentient beings do not know in accordance with reality that dharmas do not truly exist and are all like illusions and magical transformations. Toward all things they give rise to firm attachment and clinging. Because of their firm attachment and clinging, they do not relinquish them.

Because they do not relinquish them, they guard them with miserly possessiveness. Because of their miserliness, when their bodies disintegrate and their lives end, they fall into evil destinies and undergo the suffering of poverty and hardship. Whatever they acquire, they are unwilling to relinquish; instead, they cling to it ever more tightly, and their miserliness continues to increase.

Consequently, they again fall into evil destinies and undergo much suffering. Their undergoing such suffering is entirely due to their apprehension of characteristics.

If bodhisattvas employ skillful means to know that dharmas do not truly exist and are all like illusions and magical transformations, then, being like illusions and magical transformations, they should be relinquished. Illusions and magical transformations are neither self nor possessions of self; therefore, they relinquish all things. Why?

Because self and possessions of self cannot be apprehended and should not be clung to. Because they do not cling, they are able to relinquish. Because they are able to relinquish, their profound reverence for the true Dharma taught by the Buddha, the Blessed One, grows ever deeper.

They reflect thus: “How rare is the Blessed One, who skillfully teaches that all dharmas are like illusions! Relying upon the Buddha’s teaching, I shall relinquish everything—that is, I shall relinquish dharmas that are like illusions and magical transformations—so that I may attain unsurpassed, complete enlightenment, which is illusory and without characteristics.”

These bodhisattvas further reflect thus: “The Buddhas, the Blessed Ones, accomplish what is difficult to accomplish: they teach bodhisattvas to know in accordance with reality that dharmas do not truly exist and are all like illusions and magical transformations. Through clearly knowing this, bodhisattvas do not give rise to attachment; with little exertion, they relinquish everything and swiftly realize unsurpassed, complete enlightenment. Therefore, bodhisattvas who wish to realize unsurpassed, complete enlightenment should know that dharmas do not truly exist and are all like illusions and magical transformations. They should relinquish them, remain free from all characteristics, and, with a characteristicless mind, diligently seek the ultimate knowledge of all-knowledge.”

Purnamaitrayaniputra, do not say that this Dharma teaching of mine arises from my own eloquence. It is entirely due to the awesome spiritual power of the Tathagata.

At that time, the Buddha said to Ananda:

– All that Sariputra has taught was spoken through the Buddha’s spiritual power. You should receive and uphold it. After I enter nirvana, you should disseminate it widely.

Fascicle 580

END