大般若波羅蜜多經

TWELFTH ASSEMBLY

SECTION ON PURITY OF MORAL DISCIPLINE PĀRAMITĀ

01

Thus have I heard:

At one time, the Blessed One was dwelling in Anāthapiṇḍada’s Garden in Jeta Grove, in the city of Śrāvastī, together with a great assembly of one thousand two hundred and fifty bhikṣus. At that time, the Blessed One said to the Venerable Śāriputra:

– You should now expound the purity of moral discipline pāramitā for the great bodhisattvas who wish to realize unsurpassed, complete and perfect enlightenment.

Śāriputra respectfully followed the Buddha’s instruction and, relying upon the Buddha’s spiritual power, instructed the great bodhisattvas in and transmitted to them the purity of moral discipline pāramitā.

At that time, Pūrṇa Maitrāyaṇīputra asked the Venerable Śāriputra:

– How may one know that a bodhisattva observes the precepts? How may one know that a bodhisattva violates the precepts? What is the proper sphere of practice for a bodhisattva? What is not the proper sphere of practice for a bodhisattva?

Śāriputra replied to the Venerable Pūrṇa Maitrāyaṇīputra:

– If bodhisattvas direct their minds toward abiding in the state of a śrāvaka or pratyekabuddha, this is called not the proper sphere of practice for a bodhisattva.

If bodhisattvas abide therein, you should know that they violate the bodhisattva precepts.

If bodhisattvas practice within this improper sphere, they certainly cannot preserve the purity of moral discipline pāramitā.

If bodhisattvas definitely fail to preserve the purity of moral discipline pāramitā, they abandon their original vows.

If bodhisattvas abandon their original vows, you should know that they violate the bodhisattva precepts.

Furthermore, Pūrṇa Maitrāyaṇīputra! If bodhisattvas practice generosity and dedicate it toward attaining the state of a śrāvaka or pratyekabuddha, this is called a bodhisattva practicing within an improper sphere. If bodhisattvas practice within an improper sphere, you should know that they violate the precepts. If bodhisattvas remain at home and enjoy the five supremely exquisite sensual pleasures, you should know that this does not constitute a violation of the bodhisattva precepts. If, while practicing generosity, bodhisattvas dedicate it toward attaining the state of a śrāvaka or pratyekabuddha and do not seek unsurpassed, complete and perfect enlightenment, you should know that they violate the bodhisattva precepts.

It is like princes who should study the royal commands of their father, the king, and learn the disciplines that princes are required to learn. That is, all princes should thoroughly master the refined arts and various occupations. These refined arts and occupations consist in training in such disciplines and activities as riding elephants, horses, and chariots; skillfully handling reins, bows, crossbows, sharp spears, swords, long-shafted lances, and circular hooks; running, leaping, and evading; writing, engraving seals, mathematics, treatises on language, treatises on logic, and so forth. If princes diligently study such things, they act in accordance with and benefit the royal law. Although they enjoy and freely indulge in the five sensual pleasures, the king does not reproach them.

Bodhisattvas are likewise. If they diligently seek unsurpassed, complete and perfect enlightenment, then although they remain at home and freely enjoy the five sensual pleasures, they do not turn away from the wisdom of omniscience. If, while practicing generosity, bodhisattvas dedicate it toward the state of a śrāvaka or pratyekabuddha, they practice within an improper sphere and are not fields for omniscience.

Hour after hour, they fail to become fields for omniscience. Moment after moment, they cannot preserve the bodhisattvas’ purity of moral discipline pāramitā. Hour after hour, they cannot preserve the bodhisattvas’ purity of moral discipline pāramitā.

Moment after moment, they depart from the quest for the wisdom of omniscience. Hour after hour, they depart from the quest for the wisdom of omniscience. Moment after moment, they practice within an improper sphere.

Hour after hour, they practice within an improper sphere. Moment after moment, they violate the bodhisattva precepts.

Furthermore, Pūrṇa Maitrāyaṇīputra! Although bodhisattvas may leave the household life and undertake and uphold pure moral discipline, if they do not dedicate it toward unsurpassed, complete and perfect enlightenment, they certainly do not accomplish the pure moral discipline of a bodhisattva. If they certainly do not accomplish the pure moral discipline of a bodhisattva, then they are bodhisattvas in name only and entirely lack its true meaning.

You should know that such persons are not called bodhisattvas. Although bodhisattvas may remain householders, if they take the Three Refuges, possess profound faith in the Three Jewels, and dedicate themselves toward unsurpassed, complete and perfect enlightenment, then even though they fully enjoy the five sensual pleasures, they never depart from the practice of the bodhisattvas’ purity of moral discipline pāramitā. They are called those who truly uphold pure moral discipline and are also called those who abide in the pure moral discipline of bodhisattvas.

If bodhisattvas abide in the bodhisattva precepts, they never depart from the bodhisattvas’ purity of moral discipline pāramitā. If bodhisattvas never depart from the bodhisattvas’ purity of moral discipline pāramitā, they never depart from the wisdom of omniscience. If bodhisattvas give rise to many irrational mental activities associated with the five sensual pleasures but give rise to even a single thought associated with unsurpassed, complete and perfect enlightenment, that one thought can eliminate them all.

It is like many Kācamaṇi gems whose radiance can all be overwhelmed by a single lapis lazuli jewel. That is, the value and radiance of the lapis lazuli surpass and outshine all the Kācamaṇi gems. Bodhisattvas are likewise.

Although they give rise to many irrational mental activities associated with the five sensual pleasures, if they give rise to even a single thought associated with unsurpassed, complete and perfect enlightenment, it will dispel them all, just as the radiance of many Kācamaṇi gems is eclipsed by a lapis lazuli jewel.

Furthermore, Pūrṇa Maitrāyaṇīputra! If bodhisattvas practice generosity while clinging to characteristics, they practice within an improper sphere. If bodhisattvas practice within an improper sphere, you should know that they violate the bodhisattva precepts.

Bodhisattvas should not practice generosity while clinging to characteristics, nor should they practice generosity while clinging to unsurpassed, complete and perfect enlightenment. Why is this? Pūrṇa Maitrāyaṇīputra!

It is because the unsurpassed, complete and perfect enlightenment of all Buddhas is free from all characteristics. Why is this? It is because the Tathāgata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and so forth—all the immeasurable and boundless wondrous qualities of the Buddhas—are free from all characteristics.

Thus, bodhisattvas should not cling to their practice of generosity. If bodhisattvas practice generosity without clinging, they thereby preserve the bodhisattvas’ purity of moral discipline pāramitā and swiftly realize the wisdom of omniscience.

At that time, Pūrṇa Maitrāyaṇīputra asked the Venerable Śāriputra:

– If bodhisattvas seek the wisdom of omniscience while practicing generosity, do they not then give rise to a mind that clings to the wisdom of omniscience? If bodhisattvas give rise to a mind that clings to the wisdom of omniscience, this becomes attachment to precepts and observances. How, then, can they be called bodhisattvas who uphold the precepts?

Śāriputra replied:

– The wisdom of omniscience is free from all characteristics and is not something to be preserved in any place whatsoever.

The wisdom of omniscience is not the form skandha, yet it is not apart from the form skandha; it is not the skandhas of feeling, perception, formations, and consciousness, yet it is not apart from the skandhas of feeling, perception, formations, and consciousness.

The wisdom of omniscience is not the eye ayatana, yet it is not apart from the eye ayatana; it is not the ear, nose, tongue, body, or mind ayatana, yet it is not apart from the ear, nose, tongue, body, or mind ayatana.

The wisdom of omniscience is not the form ayatana, yet it is not apart from the form ayatana; it is not the sound, odor, taste, tangible object, or dharma ayatana, yet it is not apart from the sound, odor, taste, tangible object, or dharma ayatana.

The wisdom of omniscience is not the eye dhatu, yet it is not apart from the eye dhatu; it is not the ear, nose, tongue, body, or mind dhatu, yet it is not apart from the ear, nose, tongue, body, or mind dhatu.

The wisdom of omniscience is not the form dhatu, yet it is not apart from the form dhatu; it is not the sound, odor, taste, tangible object, or dharma dhatu, yet it is not apart from the sound, odor, taste, tangible object, or dharma dhatu.

Omniscient knowledge is not the eye-consciousness dhatu, nor is it separate from the eye-consciousness dhatu; it is not the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, nor is it separate from the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

Omniscient knowledge is not eye-contact, nor is it separate from eye-contact; it is not ear-, nose-, tongue-, body-, or mind-contact, nor is it separate from ear-, nose-, tongue-, body-, or mind-contact.

Omniscient knowledge is not the feelings arising with eye-contact as condition, nor is it separate from the feelings arising with eye-contact as condition; it is not the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, nor is it separate from the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

Omniscient knowledge is not the earth dhatu, nor is it separate from the earth dhatu; it is not the water, fire, wind, space, or consciousness dhatu, nor is it separate from the water, fire, wind, space, or consciousness dhatu.

Omniscient knowledge is not the causal condition, nor is it separate from the causal condition; it is not the immediately antecedent condition, the objective condition, or the predominant condition, nor is it separate from the immediately antecedent condition, the objective condition, or the predominant condition.

Omniscient knowledge is not ignorance, nor is it separate from ignorance; it is not formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, or death, nor is it separate from formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, or death.

Omniscient knowledge is not the perfection of generosity, nor is it separate from the perfection of generosity; it is not the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita, nor is it separate from the perfections of pure morality, patience, diligence, meditative concentration, or prajnaparamita.

Omniscient knowledge is not the emptiness of internal phenomena, nor is it separate from the emptiness of internal phenomena; it is not the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence;

nor is it separate from the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence.

Omniscient knowledge is not suchness, nor is it separate from suchness; it is not the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; nor is it separate from the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm.

Omniscient knowledge is not the Noble Truth of suffering, nor is it separate from the Noble Truth of suffering; it is not the Noble Truths of the origin, cessation, or path, nor is it separate from the Noble Truths of the origin, cessation, or path.

Omniscient knowledge is not the four meditative absorptions, nor is it separate from the four meditative absorptions; it is not the four immeasurables or the four formless concentrations, nor is it separate from the four immeasurables or the four formless concentrations.

Omniscient knowledge is not the four establishments of mindfulness, nor is it separate from the four establishments of mindfulness; it is not the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, nor is it separate from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path.

Omniscient knowledge is not the liberation gateway of emptiness, nor is it separate from the liberation gateway of emptiness; it is not the liberation gateways of signlessness or wishlessness, nor is it separate from the liberation gateways of signlessness or wishlessness.

Omniscient knowledge is not the eight liberations, nor is it separate from the eight liberations; it is not the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality, nor is it separate from the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality.

Omniscient knowledge is not the dharani gateway, nor is it separate from the dharani gateway; it is not the samadhi gateway, nor is it separate from the samadhi gateway.

Omniscient knowledge is not the Ground of Pure Contemplation, nor is it separate from the Ground of Pure Contemplation; it is not the Ground of Lineage, the Eighth Ground, the Ground of Perfect Vision, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Having Completed the Task, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, or the Ground of the Tathagata, nor is it separate from the Ground of Lineage, the Eighth Ground, the Ground of Perfect Vision, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Having Completed the Task, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, or the Ground of the Tathagata.

Omniscient knowledge is not the Ground of Great Joy, nor is it separate from the Ground of Great Joy; it is not the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground, nor is it separate from the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground.

Omniscient knowledge is not the five kinds of eyes, nor is it separate from the five kinds of eyes; it is not the six superknowledges, nor is it separate from the six superknowledges.

Omniscient knowledge is not the ten powers of a Buddha, nor is it separate from the ten powers of a Buddha; it is not the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, nor is it separate from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

Omniscient knowledge is not the thirty-two marks of a Great Being, nor is it separate from the thirty-two marks of a Great Being; it is not the eighty minor characteristics, nor is it separate from the eighty minor characteristics.

Omniscient knowledge is not the quality of never losing mindfulness, nor is it separate from the quality of never losing mindfulness; it is not the nature of perpetual equanimity, nor is it separate from the nature of perpetual equanimity.

Omniscient knowledge is not the knowledge of all dharmas, nor is it separate from the knowledge of all dharmas; it is not the knowledge of the aspects of the paths or the knowledge of all aspects, nor is it separate from the knowledge of the aspects of the paths or the knowledge of all aspects.

Omniscient knowledge is not the fruit of stream-entry, nor is it separate from the fruit of stream-entry; it is not the fruit of once-returning, non-returning, arhatship, or a pratyekabuddha's awakening, nor is it separate from the fruit of once-returning, non-returning, arhatship, or a pratyekabuddha's awakening.

Omniscient knowledge is not all the practices of great bodhisattvas, nor is it separate from all the practices of great bodhisattvas; it is not the fruit of the unsurpassed, complete awakening of the Buddhas, nor is it separate from the fruit of the unsurpassed, complete awakening of the Buddhas.

Omniscient knowledge is not a phenomenon possessing form, nor is it separate from a phenomenon possessing form; it is not a formless phenomenon, nor is it separate from a formless phenomenon.

Omniscient knowledge is not a visible phenomenon, nor is it separate from a visible phenomenon; it is not an invisible phenomenon, nor is it separate from an invisible phenomenon.

Omniscient knowledge is not a resistant phenomenon, nor is it separate from a resistant phenomenon; it is not a nonresistant phenomenon, nor is it separate from a nonresistant phenomenon.

Omniscient knowledge is not a contaminated phenomenon, nor is it separate from a contaminated phenomenon; it is not an uncontaminated phenomenon, nor is it separate from an uncontaminated phenomenon.

Omniscient knowledge is not a conditioned phenomenon, nor is it separate from a conditioned phenomenon; it is not an unconditioned phenomenon, nor is it separate from an unconditioned phenomenon.

Omniscient knowledge is not a measurable phenomenon, nor is it separate from a measurable phenomenon; it is not an immeasurable phenomenon, nor is it separate from an immeasurable phenomenon.

All-knowledge is not a past dharma, nor is it separate from past dharmas; it is not a future or present dharma, nor is it separate from future or present dharmas.

All-knowledge is not a wholesome dharma, nor is it separate from wholesome dharmas; it is not an unwholesome or morally indeterminate dharma, nor is it separate from unwholesome or morally indeterminate dharmas.

All-knowledge is not a dharma bound to the Desire Realm, nor is it separate from dharmas bound to the Desire Realm; it is not a dharma bound to the Form Realm or Formless Realm, nor is it separate from dharmas bound to the Form Realm or Formless Realm.

All-knowledge is not a dharma to be abandoned through seeing, nor is it separate from dharmas to be abandoned through seeing; it is not a dharma to be abandoned through cultivation or not to be abandoned, nor is it separate from dharmas to be abandoned through cultivation or not to be abandoned.

All-knowledge is not a dharma of one in training, nor is it separate from dharmas of one in training; it is not a dharma of one beyond training, or of one who is neither in training nor beyond training, nor is it separate from dharmas of one beyond training, or of one who is neither in training nor beyond training.

Because all-knowledge is free from all such characteristics of dharmas, it cannot be apprehended. All-knowledge is free from all characteristics; there is no dharma that can be attained, and because there is nothing to attain, it cannot be apprehended.

All-knowledge is neither an existent dharma nor a nonexistent dharma. Because it cannot be apprehended in this way, bodhisattvas practice giving, uphold pure precepts, and dedicate the merit toward unsurpassed, complete enlightenment. Although they seek to realize all-knowledge, they are not thereby said to cling rigidly to precepts and observances. If bodhisattvas practice giving, uphold pure precepts, and dedicate the merit toward the attainment of a shravaka or a pratyekabuddha, grasping at pure precepts, these bodhisattvas lose the bodhisattva precepts; therefore, one should know that they are called bodhisattvas who transgress the precepts.

Purnamaitrayaniputra asked Shariputra:

– If bodhisattvas practice giving, uphold pure precepts, and dedicate the merit toward the attainment of a shravaka or a pratyekabuddha, thereby transgressing the bodhisattva precepts they have received, can these bodhisattvas, if the requisite conditions are present, restore their pure precepts?

Shariputra replied:

– If those bodhisattvas, after dedicating the merit toward the attainment of a shravaka or a pratyekabuddha, have not yet seen the noble truths or realized the ultimate reality, then, if the requisite conditions are present, they can easily restore their pure precepts. If they have already seen the noble truths and realized the ultimate reality, their divergent views will be deeply entrenched, and it will be difficult for them to restore their pure precepts.

Purnamaitrayaniputra again asked the Venerable Shariputra:

– If bodhisattvas seek to realize unsurpassed, complete enlightenment, should they not be allowed to realize the ultimate reality?

Shariputra replied:

– So it is! So it is! If bodhisattvas seek to realize unsurpassed, complete enlightenment, they should not be allowed to realize the ultimate reality.

Purnamaitrayaniputra asked:

– For what reason should bodhisattvas who seek to realize unsurpassed, complete enlightenment not be allowed to realize the ultimate reality?

Shariputra replied:

– There are bodhisattvas who seek to realize unsurpassed, complete enlightenment. If they are quickly led to realize the ultimate reality, then, when the requisite conditions become complete, these bodhisattvas may abide in the attainment of a shravaka or a pratyekabuddha, and it will be difficult to cause them to arouse the aspiration for all-knowledge. Or, should they encounter a time when the Tathagata's true Dharma no longer remains and they see no need to attain all-knowledge, they will then realize the enlightenment of a pratyekabuddha and enter nirvana without remainder, never realizing unsurpassed, complete enlightenment. For this reason, bodhisattvas who seek unsurpassed, complete enlightenment should not be quickly led to realize the ultimate reality. Until they have sat upon the wondrous seat of enlightenment, they should not be led to realize the ultimate reality. When they have already sat upon the wondrous seat of enlightenment and are about to realize unsurpassed, complete enlightenment, they may be led to realize the ultimate reality and eliminate all obstacles to the realization of great enlightenment.

Furthermore, Purnamaitrayaniputra, bodhisattvas who practice the perfection of pure precepts should not adopt and uphold the pure precepts of the two vehicles. Those pure precepts cannot safeguard all-knowledge, do not lead to the arising of the aspiration for all-knowledge, do not preserve the bodhisattva's perfection of pure precepts, and do not bring the bodhisattva's perfection of pure precepts to fulfillment.

Furthermore, Purnamaitrayaniputra, if bodhisattvas give rise to a discriminating mind and place limits upon the sentient beings they will benefit while practicing giving and upholding pure precepts, these bodhisattvas cannot preserve the bodhisattva's perfection of pure precepts and cannot bring the bodhisattva's perfection of pure precepts to fulfillment. Why is this? Purnamaitrayaniputra, it is because the bodhisattva's perfection of pure precepts is free from discrimination and limitation.

If bodhisattvas resolve to benefit sentient beings without discrimination or limitation while practicing giving and upholding pure precepts, then these bodhisattvas can preserve the bodhisattva's perfection of pure precepts and can also bring the bodhisattva's perfection of pure precepts to fulfillment. For this reason, these bodhisattvas are said to have accomplished the bodhisattva's pure precepts.

Purnamaitrayaniputra asked Shariputra:

– What is meant by a bodhisattva who upholds the precepts?

Shariputra replied:

– If bodhisattvas dedicate every act of giving toward unsurpassed, complete enlightenment so as to bring great benefit to sentient beings continuously and without interruption throughout all future ages, one should know that they are bodhisattvas who uphold the precepts. If bodhisattvas dedicate every act of safeguarding the precepts toward unsurpassed, complete enlightenment so as to bring great benefit to sentient beings continuously and without interruption throughout all future ages, one should know that they are bodhisattvas who uphold the precepts.

Even if bodhisattvas spend as many great kalpas as there are grains of sand in the Ganges practicing the precepts and bringing that practice to fulfillment, if they do not dedicate it toward unsurpassed, complete enlightenment so as to bring great benefit to sentient beings continuously and without interruption throughout all future ages, these bodhisattvas cannot preserve the bodhisattva's perfection of pure precepts and cannot bring the bodhisattva's perfection of pure precepts to fulfillment.

Even if bodhisattvas spend as many great kalpas as there are grains of sand in the Ganges practicing pure precepts and bringing that practice to fulfillment, if they dedicate their minds toward the attainment of a shravaka or a pratyekabuddha, these bodhisattvas cannot preserve the bodhisattva's perfection of pure precepts and cannot bring the bodhisattva's perfection of pure precepts to fulfillment.

Although bodhisattvas do not adopt and uphold the pure precepts of the two vehicles, they are not thereby called transgressors of pure precepts. If bodhisattvas dedicate the merit toward the attainment of a shravaka or a pratyekabuddha, then although they adopt and uphold many pure precepts of the two vehicles, they are nevertheless called transgressors of pure precepts. Why is this? Purnamaitrayaniputra, if bodhisattvas dedicate the merit toward the attainment of a shravaka or a pratyekabuddha, one should know that they are practicing in an improper sphere. The term "improper sphere" refers to the two vehicles, for they are not the bodhisattva's sphere of practice.

Purnamaitrayaniputra again asked Shariputra:

– What is meant by the bodhisattva's sphere of practice?

Shariputra replied:

– One should know that mental attention associated with giving, pure precepts, patient acceptance, diligence, meditative concentration, and prajnaparamita is the bodhisattva's sphere of practice.

Furthermore, Purnamaitrayaniputra, one should know that mental attention associated with 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 emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature is the bodhisattva's sphere of practice.

Furthermore, Purnamaitrayaniputra, one should know that mental attention associated with suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm is the bodhisattva's sphere of practice.

Furthermore, Purnamaitrayaniputra, one should know that mental attention associated with training in the four meditative absorptions, the four immeasurables, and the four formless attainments is the bodhisattva's sphere of practice.

Furthermore, Pūrṇa! Mental attention associated with the four foundations of mindfulness, the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the noble path should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with training in the gateways to liberation of emptiness, signlessness, and wishlessness should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with training in the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with the Ground of Great Joy, the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with all dharani gateways and all samadhi gateways should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with the five kinds of eyes and the six superknowledges should be known as the sphere of practice of a bodhisattva.

Furthermore, Pūrṇa! Mental attention associated with the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and up to omniscience should be known as the sphere of practice of a bodhisattva.

If bodhisattvas abide and practice steadfastly within this sphere of practice, they should be known as bodhisattvas who uphold the precepts.

Furthermore, Pūrṇa! Even if bodhisattvas, throughout as many great kalpas as there are sands in the Ganges, remain householders and enjoy the five most exquisite sensual pleasures, yet never give rise to a mind that dedicates merit toward the state of a śrāvaka or a pratyekabuddha, these bodhisattvas should not be said to have transgressed the bodhisattva precepts. Why is this? Pūrṇa, it is because their superior aspiration neither retreats nor deteriorates.

– What is meant by superior aspiration?

– It means resolutely seeking omniscience. Suppose, for example, that a person has no genuine intention of stealing another’s property. Although unjustly imprisoned for a long time, his mind remains peaceful and joyful and never retreats or becomes discouraged. Although confined together with wicked people, he has no intention of stealing another’s property and therefore is not called a robber. Bodhisattvas are likewise. Even if, throughout as many great kalpas as there are sands in the Ganges, they remain householders and enjoy the five most exquisite sensual pleasures, their supreme aspiration never retreats or deteriorates. That is, they constantly seek omniscience and have never given rise to a mind directed toward either of the two vehicles. Therefore, they are not said to have transgressed the bodhisattva precepts.

Even if bodhisattvas cultivate the pure life throughout as many great kalpas as there are sands in the Ganges, if they give rise to a mind that dedicates merit toward the two vehicles, they should not be called upholders of pure precepts. Why is this? Pūrṇa, it is because they have abandoned the pure precepts of prajnaparamita and abide in the precepts of the śrāvaka and pratyekabuddha vehicles. If bodhisattvas abide in the precepts of the śrāvaka and pratyekabuddha vehicles, they are not called bodhisattvas. Why is this? It is because these bodhisattvas have departed far from the pure precepts of the paramitas, their minds do not seek omniscience, and they will certainly not realize unsurpassed, complete awakening.

Furthermore, Pūrṇa! If bodhisattvas give rise to this thought: “I should practice diligently, and even if I must wander through birth and death for so many kalpas, I shall resolutely give rise to the mind of omniscience,” then, because they give rise to this thought, these bodhisattvas will not attain omniscience.

Venerable Pūrṇa then asked Venerable Śāriputra:

– If the minds of bodhisattvas impose such discrimination and limitation: “I shall practice diligently and will certainly attain omniscience after passing through so many kalpas,” what fault lies in such an aspiration that prevents them from attaining omniscience?

Śāriputra replied:

– These bodhisattvas have grown weary of birth and death and wish to realize awakening swiftly. Because of this aspiration, they impose discrimination and limitation. Because they impose discrimination and limitation, they fail to mature supreme roots of virtue. Fearing birth and death, they may instead seek the fruit of the śrāvaka or pratyekabuddha vehicle. One cannot benefit immeasurable sentient beings while imposing discrimination and limitation. One cannot perfect the immeasurable perfection of generosity while imposing discrimination and limitation. Nor can one attain omniscience without perfecting the immeasurable perfection of generosity. If the minds of bodhisattvas impose discrimination and limitation, then even if they cultivate the perfection of generosity throughout as many great kalpas as there are sands in the Ganges, they still will not perfect the perfection of generosity. The bodhisattva’s perfection of generosity has no boundary; therefore, omniscience also has no boundary. It is impossible for bodhisattvas to attain omniscience without perfecting the perfection of generosity. Therefore, bodhisattvas who seek unsurpassed, complete awakening should certainly not give rise to a discriminating and limiting mind that wishes to attain omniscience swiftly.

Furthermore, Pūrṇa! If bodhisattvas seek to realize unsurpassed, complete awakening, they certainly do not cultivate generosity through prajnaparamita with a mind of discrimination and limitation. Hour after hour, they remain long in birth and death, cultivating the bodhisattva practices.

Moment after moment, their cultivation of generosity through prajnaparamita gradually matures and becomes skillful, enabling them to attain omniscience. It is like a newly fired earthen vessel filled with pure water and placed beneath the sun. Over a long period, as the water gradually permeates it more and more, the vessel becomes increasingly firm.

Bodhisattvas are likewise. Hour after hour, they remain long in birth and death, cultivating the bodhisattva practices. Moment after moment, their cultivation of generosity through prajnaparamita gradually matures and becomes skillful, enabling them to attain omniscience.

Furthermore, Pūrṇa! It is like a new earthenware jar filled with clarified butter and left for a long time. As time passes, the clarified butter gradually permeates it more and more.

Consequently, the earthenware jar becomes increasingly firm and durable. Bodhisattvas are likewise. Hour after hour, they remain long in birth and death, cultivating the bodhisattva practices.

Moment after moment, they gradually encounter many Buddhas and disciples of the Buddhas, in whom they have faith, whom they revere, and to whom they make offerings. Hour after hour, they gradually encounter many Buddhas and disciples of the Buddhas, in whom they have faith, whom they revere, and to whom they make offerings. Moment after moment, they gradually receive instruction and transmission from many Buddhas and disciples of the Buddhas.

Hour after hour, they gradually receive instruction and transmission from many Buddhas and disciples of the Buddhas. Moment after moment, they gradually hear teachings on generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Hour after hour, they gradually hear teachings on generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Moment after moment, they gradually become able to cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Hour after hour, they skillfully cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Moment after moment, they gradually perfect generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Hour after hour, they gradually perfect generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Moment after moment, they gradually draw near to omniscience. Hour after hour, they gradually draw near to omniscience.

At that time, they gradually bring all obstructions to an end and realize unsurpassed, complete awakening.

Furthermore, Purnamaitrayaniputra! At every hour, the great bodhisattvas give rise to a mind associated with the knowledge of all-knowing wisdom. At every moment, they do not allow the mind to engage with other objects. At every hour, they do not allow the mind to engage with other objects. At every moment, generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita continuously permeate their minds and gradually become perfected. Because this continuous mind becomes perfected, it is called the aspiration toward omniscience.

This mental continuum remains uninterrupted until the knowledge of all-knowing wisdom is attained. It is like a vessel that has held clarified butter for a long time: the fragrance of the butter permeates the entire vessel, and no other scent can cling to it. The great bodhisattvas are likewise: they give rise to a mind associated with the knowledge of all-knowing wisdom, and their minds are not intermingled with other objects.

Because they are not intermingled, generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are cultivated to perfection. Though the armies of evil Mara seek an opportunity to find fault, they certainly cannot succeed. Why is this?

Purnamaitrayaniputra! Because whenever Mara seeks an opportunity to find fault in relation to an object, the bodhisattvas immediately give rise to a mind associated with the knowledge of all-knowing wisdom; therefore, evil Mara can do nothing.

Bodhisattvas are likewise: at every hour, throughout their long abiding in samsara, they cultivate generosity through prajnaparamita. At every moment, they gradually attend upon many Buddhas and their disciples. At every hour, they gradually attend upon many Buddhas and their disciples.

At every moment, they hear teachings on generosity through prajnaparamita. At every hour, they hear teachings on generosity through prajnaparamita. At every moment, they diligently apply themselves and properly reflect upon the teachings on generosity through prajnaparamita.

At every hour, they diligently apply themselves and properly reflect upon the teachings on generosity through prajnaparamita. At every moment, they diligently apply themselves and cultivate, without error, the teachings on generosity through prajnaparamita. At every hour, they diligently apply themselves and cultivate, without error, the teachings on generosity through prajnaparamita.

At every moment, within their mental continuum, generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita gradually become perfected. At every hour, within their mental continuum, generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita gradually become perfected. They then gradually draw near to the knowledge of all-knowing wisdom.

Thereby, they swiftly attain unsurpassed, perfect enlightenment and bring great benefit to sentient beings.

Furthermore, Purnamaitrayaniputra! If bodhisattvas wish to encourage and guide others to undertake pure discipline, those bodhisattvas must first themselves give rise to mental states and mental factors associated with pure discipline; only afterward should they encourage and guide others to undertake pure discipline. Having encouraged and guided others to undertake pure discipline, they should then cause them to dedicate it toward the knowledge of all-knowing wisdom.

Bodhisattvas such as these themselves cultivate roots of virtue and dedicate them to the quest for the knowledge of all-knowing wisdom; they also encourage and guide other sentient beings to give rise to a pure mind and undertake pure discipline, and after they have undertaken pure discipline, they cause them to dedicate it toward the knowledge of all-knowing wisdom. Only then can they be called teachers skilled in instructing good men, good women, and others.

If bodhisattvas teach and instruct those of the Sravaka Vehicle, causing them diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline and to dedicate it to the quest for the knowledge of all-knowing wisdom, then those bodhisattvas surpass those of the Sravaka Vehicle. If a sravaka teaches and instructs one of the Bodhisattva Vehicle, causing that bodhisattva diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline and to dedicate it to the quest for the knowledge of all-knowing wisdom, then that sravaka does not surpass the bodhisattva; rather, the bodhisattva surpasses that sravaka.

It is like a man carrying a figure of pure gold on his back to another distant country: the countenance and radiance of the golden figure surpass those of the man.

Likewise, suppose sravakas as numerous as the sands of the Ganges were to teach and instruct a bodhisattva, causing that bodhisattva diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline, and the bodhisattva then dedicated it to the quest for the knowledge of all-knowing wisdom. This single bodhisattva would surpass all those sravakas. It is also like a man carrying a crystal figure on his back to another distant country: the countenance and radiance of the crystal figure surpass those of the man.

Likewise, suppose sravakas as numerous as the sands of the Ganges throughout a great trichiliocosm were to teach and instruct a bodhisattva, causing that bodhisattva diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline, and the bodhisattva then dedicated it to the quest for the knowledge of all-knowing wisdom. This single bodhisattva would surpass all those sravakas. Why is this?

Purnamaitrayaniputra! Because at every hour when the sravakas teach and instruct a bodhisattva, at every moment that bodhisattva far surpasses all the sravakas.

Suppose that, throughout kalpas as numerous as the sands of the Ganges, those abiding at the stage of the sravakas were to teach and instruct a bodhisattva, causing that bodhisattva diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline, and the bodhisattva then dedicated it to the quest for the knowledge of all-knowing wisdom. The meritorious roots of virtue of this single bodhisattva would increase day and night.

Furthermore, Purnamaitrayaniputra! It is like pure gold that is repeatedly refined: its color grows brighter day by day. Bodhisattvas are likewise: at every hour, assemblies of sravakas teach and instruct them, causing them diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline, and the bodhisattvas then dedicate it to the quest for the knowledge of all-knowing wisdom.

At every moment, the bodhisattvas’ perfection of pure discipline becomes increasingly pure and radiant. At every hour, the bodhisattvas’ perfection of pure discipline becomes increasingly pure and radiant. At every moment, the bodhisattvas’ merit increasingly surpasses the merit of all sravakas.

This is because the merit of sravakas is dedicated solely toward nirvana and is not directed toward the quest for the knowledge of all-knowing wisdom.

Furthermore, Purnamaitrayaniputra! It is like a vaidurya jewel that, at every hour, is polished by a craftsman. At every moment, its radiance becomes increasingly clear and translucent.

Bodhisattvas are likewise: at every hour, assemblies of sravakas teach and instruct them, causing them diligently to cultivate and train in the bodhisattvas’ perfection of pure discipline, and the bodhisattvas then dedicate it to the quest for the knowledge of all-knowing wisdom. At every moment, the bodhisattvas’ perfection of pure discipline becomes pure and radiant. At every hour, the bodhisattvas’ perfection of pure discipline becomes pure and radiant.

At every moment, the bodhisattvas’ merit increasingly surpasses the merit of all those of the Sravaka Vehicle. This is because the merit of sravakas is dedicated solely toward nirvana and is not directed toward the quest for the knowledge of all-knowing wisdom.

Furthermore, Purnamaitrayaniputra! It is like a skilled painter who uses various colors to paint a human figure. First, he uses one color to draw the basic outline, and afterward fills it in with many other colors.

Hour by hour, he gradually fills it in with the various colors; moment by moment, the figure’s features and appearance become more beautiful, surpassing that painter’s original work a hundred thousandfold. A bodhisattva is likewise. Hour by hour, assemblies of shravakas teach and instruct the bodhisattva, causing that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience.

Moment by moment, the bodhisattva’s perfection of pure morality becomes radiant. Hour by hour, the bodhisattva’s perfection of pure morality becomes radiant. Moment by moment, the bodhisattva’s merit surpasses the merit of all shravakas.

This is because the merit of shravakas is dedicated only toward nirvana and is not directed toward seeking the knowledge of omniscience. Yet because this bodhisattva is taught and instructed by the shravakas, the merit and roots of goodness arising from the bodhisattva’s practice increase day and night.

Furthermore, Purnamaitrayaniputra! It is like a person who plants a tree and, at the appropriate times, waters, fertilizes, tends, and prunes it. Hour by hour, that person waters, fertilizes, tends, and prunes the tree.

Moment by moment, the tree grows rapidly and gradually becomes tall and great. A bodhisattva is likewise. The bodhisattva is taught and instructed by immeasurable shravakas, who cause that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience.

Hour by hour, this bodhisattva is taught and instructed by immeasurable shravakas, who cause that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience. Moment by moment, the bodhisattva’s perfection of pure morality progressively increases. Hour by hour, the bodhisattva’s perfection of pure morality progressively increases.

Moment by moment, the bodhisattva far surpasses all shravakas and pratyekabuddhas. The bodhisattva’s perfection of pure morality becomes ever more radiant and flourishing, and the bodhisattva gradually draws near to the original vow of seeking the knowledge of omniscience. This is because this bodhisattva far surpasses shravakas and pratyekabuddhas.

Furthermore, Purnamaitrayaniputra! It is like a person who uses a small flame to set dry grass and wood on fire. Hour by hour, the fire catches upon the grass and wood.

Moment by moment, the fire gradually blazes and spreads. Hour by hour, the fire gradually blazes and spreads. Moment by moment, the flames grow ever greater, gradually illuminating many yojanas, then more than a hundred, more than a thousand, and even immeasurable yojanas.

A bodhisattva is likewise. The bodhisattva is taught and instructed by immeasurable shravakas, who cause that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience. Hour by hour, this bodhisattva is taught and instructed by immeasurable shravakas, who cause that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience.

Moment by moment, the bodhisattva’s perfection of pure morality gradually becomes radiant and flourishing. Hour by hour, the bodhisattva’s perfection of pure morality gradually becomes radiant and flourishing. At that time, the bodhisattva’s merit surpasses the immeasurable merit produced by the teaching and instruction of the Shravaka Vehicle.

This is because the merit of shravakas is dedicated only toward nirvana and is not directed toward seeking the knowledge of omniscience.

Furthermore, Purnamaitrayaniputra! It is like a person who digs in a mine and extracts gold; when that person sells it, its precious value will be a hundred thousand times greater than that of the seller. A bodhisattva is likewise.

Hour by hour, the bodhisattva is taught and instructed by immeasurable shravakas, who cause that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience. Moment by moment, the bodhisattva’s perfection of pure morality surpasses the merit of those shravakas a hundred thousandfold. This is because their merit is dedicated only toward nirvana and is not directed toward seeking the knowledge of omniscience.

The bodhisattva’s perfection of pure morality resolutely seeks the knowledge of omniscience and brings great benefit to sentient beings.

At that time, Purnamaitrayaniputra said to Sariputra:

– Bodhisattvas accomplish vast and sublime qualities. That is to say, bodhisattvas are taught and instructed by shravakas, who cause them diligently to cultivate and study the bodhisattva’s perfection of pure morality; the bodhisattvas then dedicate the merit toward attaining the knowledge of omniscience. These bodhisattvas surpass those of the Shravaka Vehicle. If a shravaka teaches and instructs a practitioner of the Bodhisattva Vehicle, causing that bodhisattva diligently to cultivate and study the bodhisattva’s perfection of pure morality, and the bodhisattva then dedicates the merit toward attaining the knowledge of omniscience, that shravaka does not surpass the bodhisattva. It is only the bodhisattva who surpasses that shravaka.

Sariputra then replied to the Venerable Purnamaitrayaniputra:

– So it is! So it is! Bodhisattvas accomplish vast and sublime qualities, far surpassing pratyekabuddhas and all shravakas.

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