大般若波羅蜜多經

03

What is called skillfulness concerning dependent origination?

It means that bodhisattvas know, just as they truly are, the many causes and conditions in their individual characteristics. They know, just as they truly are, the many immediately preceding conditions, objective conditions, and dominant conditions in their individual characteristics, as well as the dharmas arising from those conditions. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that the many causes and conditions in their individual characteristics are all unobtainable. They know, just as they truly are, that the many immediately preceding conditions, objective conditions, and dominant conditions in their individual characteristics are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, the many causes and conditions in their common characteristics. They know, just as they truly are, the many immediately preceding conditions, objective conditions, and dominant conditions in their common characteristics. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that the many causes and conditions in their common characteristics are all unobtainable. They know, just as they truly are, that the many immediately preceding conditions, objective conditions, and dominant conditions in their common characteristics are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether permanent or impermanent, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether pleasant or painful, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether self or non-self, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether self or non-self, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether pure or impure, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether pure or impure, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether empty or not empty, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether empty or not empty, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether possessing characteristics or signless, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether possessing characteristics or signless, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether peaceful or not peaceful, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether peaceful or not peaceful, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many causes and conditions there may be, whether detached or not detached, they are all unobtainable. They know, just as they truly are, that however many immediately preceding conditions, objective conditions, and dominant conditions there may be, whether detached or not detached, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, the many forms of ignorance in their individual characteristics. They know, just as they truly are, the many forms of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death in their individual characteristics. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that the many forms of ignorance in their individual characteristics are all unobtainable. They know, just as they truly are, that the many forms of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death in their individual characteristics are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, the many forms of ignorance in their common characteristics. They know, just as they truly are, the many forms of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death in their common characteristics. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that the many forms of ignorance in their common characteristics are all unobtainable. They know, just as they truly are, that the many forms of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, and aging-and-death in their common characteristics are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether permanent or impermanent, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether pleasant or painful, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether self or non-self, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether self or non-self, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether pure or impure, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether pure or impure, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether empty or not empty, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether empty or not empty, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether possessing characteristics or signless, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether possessing characteristics or signless, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether peaceful or not peaceful, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether peaceful or not peaceful, they are all unobtainable. This is called skillfulness concerning dependent origination.

Furthermore, bodhisattvas know, just as they truly are, that however many forms of ignorance there may be, whether detached or not detached, they are all unobtainable. They know, just as they truly are, that however many volitional formations, forms of consciousness, name-and-form, six ayatanas, contacts, feelings, cravings, graspings, becomings, births, and forms of aging-and-death there may be, whether detached or not detached, they are all unobtainable. This is called skillfulness concerning dependent origination.

What is called skillfulness concerning what is possible and what is impossible?

It means that bodhisattvas know, just as they truly are, the many possibilities in their individual characteristics. They know, just as they truly are, the many impossibilities in their individual characteristics. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that the many possibilities in their individual characteristics are all unobtainable. They know, just as they truly are, that the many impossibilities in their individual characteristics are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, the many possibilities in their common characteristics. They know, just as they truly are, the many impossibilities in their common characteristics. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that the many possibilities in their common characteristics are all unobtainable. They know, just as they truly are, that the many impossibilities in their common characteristics are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether permanent or impermanent, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether permanent or impermanent, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether pleasant or painful, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether pleasant or painful, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether self or non-self, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether self or non-self, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether pure or impure, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether pure or impure, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether empty or not empty, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether empty or not empty, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether possessing characteristics or signless, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether possessing characteristics or signless, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether accompanied by aspiration or aspirationless, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether peaceful or not peaceful, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether peaceful or not peaceful, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Furthermore, bodhisattvas know, just as they truly are, that however many possibilities there may be, whether detached or not detached, they are all unobtainable. They know, just as they truly are, that however many impossibilities there may be, whether detached or not detached, they are all unobtainable. This is called skillfulness concerning what is possible and what is impossible.

Thus, bodhisattvas must cultivate skillfully with regard to the skandhas. Through such skillfulness, they teach the Dharma to sentient beings and enable them to eradicate all conceptions of sentient beings. Bodhisattvas who arouse such a supreme mind benefit both themselves and others and cultivate all subtle and wondrous wisdoms, taking great compassion as the foremost in all things and constantly arousing a mind of accordant dedication corresponding to the knowledge of all modes.

This, it should be known, is called complete bodhisattva morality and complete unsurpassed pure morality. If bodhisattvas wish to seek unsurpassed, complete, perfect enlightenment, they must diligently cultivate generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, dedicating them toward the attainment of the knowledge of all modes. If bodhisattvas dedicate these six paramitas toward the attainment of the knowledge of all modes, then, by virtue of this pure morality, these bodhisattvas surpass all sravakas and pratyekabuddhas.

Furthermore, Purnamaitrayaniputra! The morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment surpasses by a hundredfold, a thousandfold, and even innumerable times the morality of all sentient beings who have accomplished the ten wholesome courses of karma.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the ten wholesome courses of karma. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the first five superknowledges. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world fully abided in loving-kindness, compassion, sympathetic joy, and equanimity. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the acceptance conforming to emptiness. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the acceptance conforming to signlessness. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the acceptance conforming to aspirationlessness. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

Furthermore, Purnamaitrayaniputra! Suppose all sentient beings in the world had fully accomplished the dharmas of the eighth stage. All their morality, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

At that time, Purnamaitrayaniputra again said to Sariputra:

“I now wish to ask the Venerable One about the import of the eighth stage. May the Venerable One permit me and explain its import.”

Sariputra replied:

“Ask whatever you wish, and I shall explain accordingly.”

Purnamaitrayaniputra asked:

“Is drawing near to the form skandha the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the form skandha the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the skandhas of feeling, perception, volitional formations, and consciousness the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the skandhas of feeling, perception, volitional formations, and consciousness the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the eye ayatana the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the eye ayatana the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the ear, nose, tongue, body, and mind ayatanas the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the ear, nose, tongue, body, and mind ayatanas the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the form ayatana the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the form ayatana the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the sound, odor, taste, touch, and dharma ayatanas the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the sound, odor, taste, touch, and dharma ayatanas the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the eye dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the eye dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the ear, nose, tongue, body, and mind dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the ear, nose, tongue, body, and mind dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the form dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the form dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the sound, odor, taste, touch, and dharma dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the sound, odor, taste, touch, and dharma dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the eye-consciousness dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the eye-consciousness dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to eye-contact the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from eye-contact the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to ear-, nose-, tongue-, body-, and mind-contact the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from ear-, nose-, tongue-, body-, and mind-contact the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to feelings arising with eye-contact as condition the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from feelings arising with eye-contact as condition the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the earth dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the earth dhatu the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is drawing near to the water, fire, wind, space, and consciousness dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“Is separation from the water, fire, wind, space, and consciousness dhatus the eighth stage?”

Sariputra replied:

“Venerable One, it is not.”

Purnamaitrayaniputra asked:

“If so, which dharmas does the Venerable One call the eighth stage? How may I clearly understand the import of the Venerable One’s teaching and retain it in accordance with reason?”

Sariputra replied:

“When, within the equality of all dharmas, one knows their equality just as it truly is by means of true knowledge, one realizes that equality. By virtue of this knowledge, what had to be done has been completed. Herein I do not perceive the eighth stage, nor do I perceive any knowledge that knows equality. Herein there is neither self nor what belongs to a self. How, then, can you persist in asking about it?”

Purnamaitrayaniputra asked:

“Why do the Venerable One’s earlier and later statements contradict one another? Previously you said that all the pure morality of those on the eighth stage, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, does not equal one hundredth, one thousandth, or even one innumerable fraction of it. Yet now you say that herein you perceive neither an eighth stage nor any knowledge.”

Sariputra replied:

“My earlier statement was made for beginners, not for those who have entered the equality of all dharmas. My earlier statement was intended to lead sentient beings into the true Dharma, not for those who have entered the equality of all dharmas. My earlier statement was intended to enable sentient beings to understand the Mahayana and cultivate a path surpassing the two vehicles; it did not expound the true equality of all dharmas.

My earlier statement was intended to enable sentient beings to understand, just as it truly is, the excellence of the Buddha Vehicle, the Mahayana, and pure morality. Therefore I said: Suppose all sentient beings in the world had accomplished the eighth stage. The pure morality they possessed, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, would not equal one hundredth, one thousandth, or even one innumerable fraction of it.

I was not expounding the true equality of all dharmas, which is free from self and what belongs to a self. How, then, do the statements contradict one another?

“Furthermore, Purnamaitrayaniputra! All the pure morality of stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, compared with the morality of a single bodhisattva who has newly aroused the aspiration for unsurpassed, complete, perfect enlightenment, does not equal one hundredth, one thousandth, or even one innumerable fraction of it.

“Venerable One, you should know that those who wish to make the pure morality of sravakas and pratyekabuddhas superior to bodhisattva morality thereby wish to make the pure morality of sravakas and pratyekabuddhas superior to the morality of the Tathagata. You should know that such persons wish to contend for superiority with the Tathagata. It is like a person who contends with the crown prince: you should know that this person wishes to contend with the king.

Likewise, if anyone wishes to make the pure morality of sravakas and pratyekabuddhas superior to bodhisattva morality, they thereby wish to make the pure morality of sravakas and pratyekabuddhas superior to the morality of the Tathagata. You should know that such persons wish to contend for superiority with the Tathagata. Why is this?

Purnamaitrayaniputra, it is because they cannot surpass the dharmas of bodhisattvas; therefore, a bodhisattva is a true Dharma prince.

“Furthermore, Purnamaitrayaniputra! Suppose a person without hands or feet were nevertheless to say, ‘I wish to swim across the ocean to the farther shore.’

“That person’s words would be false and untrue, spoken out of overweening pride. Likewise, if a sravaka or pratyekabuddha were to say, ‘My morality surpasses bodhisattva morality,’

“you should know that such words would be entirely untrue. Why is this? Purnamaitrayaniputra, it is because the merits of bodhisattvas are like the great ocean, while that foolish person truly has neither hands nor feet, yet claims to be able to swim across the great ocean. Likewise, those who reach only the two vehicles truly lack the supreme merits of bodhisattvas, yet claim that their pure morality surpasses bodhisattva pure morality. This is impossible. Why is this? Purnamaitrayaniputra, it is because bodhisattva pure morality is boundless.”

Purnamaitrayaniputra then asked the Venerable Sariputra:

“For what reason is bodhisattva pure morality said to be boundless?”

Sariputra replied:

“Because bodhisattva pure morality liberates immeasurable sentient beings who transgress through evil conduct and establishes immeasurable sentient beings in the observance of pure morality.”

Purnamaitrayaniputra again asked the Venerable Sariputra:

“What is meant by the expression ‘those who transgress through evil conduct,’ which the Venerable One has used?”

Sariputra replied:

“Clinging to self and what belongs to a self, together with the other afflictions, is called transgression through evil conduct. This means grasping conceptions such as the conception of self, the conception of a sentient being, the conception of a living being, the conception of a person, the conception of one who is nurtured, the conception of an individual, the conception of a being, the conception of existence, and the conception of nonexistence. Such conceptions and the other afflictions constitute what is meant by transgression through evil conduct. The manifestation of bodhisattva pure morality can liberate immeasurable sentient beings. Thus it has been said that those who transgress through evil conduct are boundless in number.

“Furthermore, the pure morality of bodhisattvas establishes immeasurable sentient beings and causes them to abide in pure morality. Bodhisattvas abide in the attainment of Mahayana pure morality, whose measure is boundless. Sravakas and pratyekabuddhas do not equal it; it surpasses the pure morality of sravakas and pratyekabuddhas.

“Furthermore, Purnamaitrayaniputra! Bodhisattvas surpass all sravakas and pratyekabuddhas because they cultivate the paramita of pure morality and dedicate it toward the attainment of the knowledge of all modes.”

Purnamaitrayaniputra asked Sariputra:

“Why does the contaminated pure morality of bodhisattvas surpass the uncontaminated pure morality of the two vehicles?”

Sariputra replied:

“Because the uncontaminated pure morality of sravakas and pratyekabuddhas seeks only their own benefit and is dedicated toward nirvana. Bodhisattva pure morality is dedicated toward unsurpassed, complete, perfect enlightenment for the sake of liberating immeasurable sentient beings. Therefore, the contaminated pure morality of bodhisattvas surpasses the uncontaminated pure morality of the two vehicles.

“Furthermore, Purnamaitrayaniputra! If, when benefiting sentient beings, bodhisattvas arouse pure morality with discriminating limits in their minds, the pure morality aroused by these bodhisattvas cannot surpass the uncontaminated pure morality of the two vehicles and is not called the paramita of pure morality. But if bodhisattvas’ minds are free from discrimination and limitation, and they arouse pure morality solely to liberate immeasurable sentient beings and seek great enlightenment, then the pure morality aroused by these bodhisattvas greatly surpasses the uncontaminated pure morality of the two vehicles and is called the paramita of pure morality.

“Furthermore, Purnamaitrayaniputra! Just as the rising sun radiates great light and causes the light of all fireflies to disappear, so too do bodhisattvas who cultivate the paramita of pure morality and dedicate it toward the attainment of the knowledge of all modes greatly surpass the pure morality of all sravakas and pratyekabuddhas who dedicate it toward nirvana.

“Furthermore, Purnamaitrayaniputra! Just as the appearing moon shines with great light and causes the light of all the stars to grow dim, so too do bodhisattvas who cultivate the paramita of pure morality and dedicate it toward the attainment of the knowledge of all modes greatly surpass the pure morality of all sravakas and pratyekabuddhas who dedicate it toward nirvana.

“Furthermore, Purnamaitrayaniputra! When bodhisattvas recollect the Tathagata and dedicate their practice toward the attainment of the knowledge of all modes, they attain the paramita of pure morality through the power of arousing a supreme, corresponding mind. At that time, they are said to practice within their own sphere of conduct and to surpass all sravakas and pratyekabuddhas.”

Purnamaitrayaniputra then asked the Venerable Sariputra:

“If a bodhisattva does not presently arouse the mind directed toward the knowledge of all modes, what is that bodhisattva called at that time?”

Sariputra replied:

“If a bodhisattva does not presently arouse the mind directed toward the knowledge of all modes, then at that time the bodhisattva is said to abide continuously in a morally indeterminate state of mind. At that time, this bodhisattva is still said to possess complete bodhisattva morality; with regard to bodhisattva morality, this is not yet called a transgression, nor is it called abandonment of bodhisattva pure morality.

If, when a bodhisattva does not presently arouse the mind directed toward the knowledge of all modes, the bodhisattva instead dedicates the practice toward the state of a sravaka or pratyekabuddha, then at that time the bodhisattva abandons the bodhisattva stage and loses the bodhisattva’s own sphere of conduct. Whenever bodhisattvas dedicate their practice toward the state of a sravaka or pratyekabuddha, those bodhisattvas are at that time said to be dead with respect to the Unsurpassed Vehicle.

Although this is not actual death, it is nevertheless called death. It is like an illusionist or the illusionist’s disciple who takes a small child by the hand and leads the child up a high staircase, whereupon the illusionist cuts the child’s body into pieces and casts them down. At that time, everyone says that the child has died, and, grieving and weeping with pity, they undergo great anguish: ‘This child has suddenly died!

How shall we, the child’s relatives, ever see the child again?’ A bodhisattva is likewise: by abandoning great enlightenment, retreating, and abiding in the state of a sravaka or pratyekabuddha, the bodhisattva loses the knowledge of all modes and should be regarded as dead. It is just as with that child, who has not actually died although the relatives believe the child to be dead.

“Furthermore, Purnamaitrayaniputra! What do you think? Is there any difference between bodhisattva pure morality and the pure morality of ordinary beings, sravakas, and pratyekabuddhas?”

Purnamaitrayaniputra replied:

“In the true suchness of their Dharma-nature, these forms of morality do not differ.”

Sariputra asked:

“Although these forms of morality do not differ in Dharma-nature and true suchness, they nevertheless differ in their characteristics. How should this distinction in characteristics be explained?”

Purnamaitrayaniputra replied:

“Bodhisattvas seek to realize unsurpassed, complete, perfect enlightenment, whereas ordinary beings, sravakas, and pratyekabuddhas do not. In this sense, bodhisattva pure morality is said to differ from those other forms of morality.”

Sariputra said:

“Bodhisattva pure morality surpasses the pure morality of ordinary beings, sravakas, and pratyekabuddhas. Bodhisattva morality dedicated toward the attainment of the knowledge of all modes is called the paramita of pure morality. Other forms of morality are not like this and therefore are said to differ.

Why is this? Purnamaitrayaniputra, bodhisattva pure morality surpasses the three-thousand-great-thousand world system and its immeasurable, boundless sentient beings. Apart from the pure morality of the Buddha, the Blessed One, it is foremost and supremely excellent among all other forms of pure morality.

Why is this? It is because bodhisattva pure morality delivers immeasurable, boundless sentient beings from birth and death and the evil destinies. For this reason, among the pure morality of ordinary beings, sravakas, and pratyekabuddhas, bodhisattva pure morality is the highest, the most excellent, the most honored, the most exalted, the most sublime, the most wondrous, the supreme, and the unsurpassed.

“Furthermore, Purnamaitrayaniputra! Just as the Snow Mountain possesses the full majesty of a mountain and is unequaled by other mountains, any mountain possessing such complete majesty is called the king of mountains, whereas one lacking such majesty is not given the name ‘king of mountains.’ Bodhisattva pure morality is likewise: when dedicated toward unsurpassed, complete, perfect enlightenment and never separated from the quest for the knowledge of all modes, it is called the paramita of pure morality. The pure morality of pratyekabuddhas, sravakas, and ordinary beings does not seek unsurpassed, complete, perfect enlightenment and is separated from the quest for the knowledge of all modes; therefore, it is not called the paramita of pure morality.

“Furthermore, Purnamaitrayaniputra! The pure morality of bodhisattvas greatly surpasses the pure morality of ordinary beings, sravakas, and pratyekabuddhas.”

Purnamaitrayaniputra then asked the Venerable Sariputra:

“For what reason does the pure morality of the great bodhisattva assembly greatly surpass the pure morality of ordinary beings, sravakas, and pratyekabuddhas?”

Sariputra replied:

“Bodhisattva pure morality greatly surpasses because it is dedicated toward the knowledge of all modes for the benefit and happiness of all sentient beings. Ordinary beings, sravakas, and pratyekabuddhas do not possess this. Therefore, bodhisattva pure morality greatly surpasses the pure morality of ordinary beings, sravakas, and pratyekabuddhas.”

Purnamaitrayaniputra praised the Venerable Sariputra:

“Excellent! Excellent! It is so! It is so! It is truly just as the Venerable One has said. By praising bodhisattva pure morality in this way, you cause bodhisattvas to become ever more diligent and vigorous in receiving and maintaining bodhisattva pure morality. The Venerable One must surely have relied upon the Buddha’s spiritual power in declaring that the pure morality of bodhisattvas greatly surpasses the pure morality of ordinary beings, sravakas, and pratyekabuddhas.”

At that time, the Buddha said to Ananda:

“You should receive and maintain the teaching corresponding to the paramita of pure morality of the great bodhisattvas, exactly as Sariputra and Purnamaitrayaniputra have expounded it. Such an exposition is certainly not false. Suppose someone carried Mount Sumeru up to the Brahma world and then cast it downward. Having cast it down, that person were to make this resolute declaration of truth:

“‘If bodhisattva morality surpasses the pure morality of ordinary beings, sravakas, and pratyekabuddhas, may Mount Sumeru remain suspended in empty space.’

“Once these words were spoken, the mountain would certainly remain suspended and would not fall. Why is this? Ananda, apart from the morality of the Tathagata, only the morality of bodhisattvas is, among all other forms of pure morality, whether contaminated or uncontaminated, the highest, the most excellent, the most honored, the most exalted, the most sublime, the most wondrous, the supreme, and the unsurpassed.”

At that time, through the Buddha’s spiritual power, Sariputra saw, more than a hundred thousand Buddha realms eastward from this Buddha realm, another Buddha realm in which a Tathagata was presently expounding the true Dharma to immeasurable devas and humans.

The Buddha then asked Sariputra:

“Do you see, more than a hundred thousand realms to the east, a Buddha realm in which a Tathagata is presently expounding the true Dharma to an immeasurable assembly?”

Sariputra replied:

“Blessed One, I see it, but I do not yet know the name of the Buddha in that realm.”

The Blessed One said to Sariputra:

“That Buddha realm is called Luminous Lamp. The Tathagata, Arhat, Completely and Perfectly Enlightened One presently teaching the Dharma there is named Moonlight. That Buddha has a sravaka disciple named Summit of Existence, foremost in supernormal powers.

Through the power of his supernormal abilities, he travels to other worlds, grasps Mount Sumeru with his right hand, carries it up to the Brahma world, and then releases it. As soon as he has released it, he makes this resolute declaration of truth: ‘Apart from the morality of the Tathagata, only bodhisattva morality is, among all other forms of pure morality, whether contaminated or uncontaminated, the highest, the most excellent, the most honored, the most exalted, the most sublime, the most wondrous, the supreme, and the unsurpassed.’ Because these words contain no falsehood, they cause that mountain to remain suspended in empty space.

As soon as the words are spoken, the mountain is seen to remain there and does not fall.”

The Blessed One said to Sariputra:

“Do you also see that Mount Sumeru remaining suspended in empty space without falling?”

Sariputra said to the Buddha:

“Blessed One, I see it.”

The Blessed One said to Sariputra:

“That mountain remains suspended in empty space through reliance upon bodhisattva pure morality. Apart from the morality of the Tathagata, the resolute declaration of truth that it surpasses the morality of ordinary beings, sravakas, and so forth is why I say that it is certainly not false. The sravaka disciple in that Buddha’s assembly travels to other worlds through the power of his supernormal abilities, grasps Mount Sumeru with his right hand, carries it to the Brahma world, and lets it fall.

After releasing it, he makes a resolute declaration of truth. Once he has spoken, that mountain remains suspended in empty space, demonstrating that My words are certainly not false. When that Tathagata’s sravaka disciple relies upon bodhisattva morality to make a declaration of truth, he will assuredly cause the mountain to return to its original place.”

Having seen this, Sariputra praised it, saying:

“Blessed One, this is truly marvelous. The inconceivable majestic power of the declaration of truth made through bodhisattva morality is unequaled throughout the entire world.”

Sariputra then said to the Buddha:

“Blessed One, if anyone wishes to surpass bodhisattva morality, it should be known that such a person wishes to surpass the morality of the Tathagata. Why is this? Apart from the morality of the Tathagata, no morality surpasses bodhisattva morality. When bodhisattva pure morality has been cultivated to perfection, one is called a Tathagata, Arhat, Completely and Perfectly Enlightened One. Therefore, bodhisattva morality is supremely excellent.”

Purnamaitrayaniputra then asked the Venerable Sariputra:

“Is it rare for someone to retreat from pure morality?”

Sariputra replied:

“There is certainly no bodhisattva who, after abiding in the bodhisattva mind, still retreats. If one retreats, one is not a bodhisattva. It is like a skilled archer: if the arrow that person shoots does not strike the target, it should be known that the person is not a skilled archer. Bodhisattvas are likewise. If they do not arouse a mind corresponding to the knowledge of all modes, then although they diligently cultivate generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, if they do not dedicate these toward the knowledge of all modes, it should be known that they do not possess complete bodhisattva morality.

“Furthermore, Purnamaitrayaniputra! If bodhisattvas cultivate merits but do not know how to dedicate them toward the knowledge of all modes, they should take the merits of sravakas and pratyekabuddhas as their object and regard them as the quest for the knowledge of all modes. You should know that, by doing so, they are also said to possess complete bodhisattva morality.

Why is this? Purnamaitrayaniputra, it is because they lack the bodhisattvas’ skillful means and do not understand dedication toward the knowledge of all modes; they take the merits of the two vehicles as their object and regard them as the quest for the knowledge of all modes. Since their inward aspiration causes no harm, they too are said to possess complete bodhisattva morality.

Thus, one who maintains bodhisattva morality is called a maintainer of bodhisattva morality and a protector of the paramita of pure morality because of the dedication toward the knowledge of all modes. If that person later encounters a spiritual friend, takes the knowledge of all modes as the object, and genuinely dedicates the merits toward unsurpassed, complete, perfect enlightenment, that person will certainly attain the knowledge of all modes.

Fascicle 586

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