大般若波羅蜜多經

04

Furthermore, Purna Maitrayaniputra! There are two bodhisattvas who both attain unsurpassed, perfect enlightenment. The first bodhisattva possesses skillful means and therefore swiftly attains unsurpassed, perfect enlightenment. The second bodhisattva lacks skillful means and therefore attains unsurpassed, perfect enlightenment only slowly. Venerable One, you should know: it is better to be a bodhisattva who attains unsurpassed, perfect enlightenment slowly than to fall to the level of a shravaka or pratyekabuddha. If bodhisattvas seek to attain unsurpassed, perfect enlightenment swiftly, you should know that two outcomes may occur:

First, if they lack skillful means and immediately realize the true limit, they will fall into the two vehicles.

Second, if they possess skillful means, they will swiftly attain unsurpassed, perfect enlightenment. It is like a burning house containing many precious jewels, which someone wishes to enter in order to retrieve them. At that time, two outcomes may occur for that person:

First, if that person lacks skillful means, they will die in the burning house.

Second, if that person possesses skillful means, they will retrieve the precious objects and bring them out.

The same is true of bodhisattvas who seek swiftly to attain unsurpassed, perfect enlightenment. You should know that two outcomes may occur here:

First, if they lack skillful means and immediately realize the true limit, they will fall into the two vehicles, just as one might die in the burning house.

Second, if they possess skillful means and swiftly attain unsurpassed, perfect enlightenment, they are like the person who carries the precious objects out.

Therefore, you should know that it is better to be a bodhisattva who attains unsurpassed, perfect enlightenment slowly and not to seek swift attainment, thereby avoiding a fall into the two vehicles.

At that time, Purna Maitrayaniputra asked the Venerable Shariputra:

– Swiftly realizing the true limit is not a bodhisattva's skillful means. Why? Because falling into the two vehicles is not the homogeneous result of skillful means but the homogeneous result of lacking skillful means; one thereby regresses from the quest for great enlightenment. Since bodhisattvas seek great enlightenment and the benefit of sentient beings, they do not seek the true limit. Thus, realizing the true limit is not the result of skillfulness.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I practice generosity, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of generosity.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I observe moral discipline, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of pure moral discipline.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate patience, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of patient endurance.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate diligence, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of diligence.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate meditative concentration, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of meditation.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate wisdom, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and their practice is not called the perfection of prajnaparamita.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I practice inner emptiness, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they cannot practice inner emptiness to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I practice outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of dispersion, emptiness of non-transformation, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere.

Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not practice outer emptiness through the emptiness of the intrinsic nature of nonexistence to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I contemplate ignorance, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not contemplate ignorance to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not contemplate formations through aging-and-death to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I contemplate the Noble Truth of suffering, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not contemplate the Noble Truth of suffering to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I contemplate the Noble Truths of the origin, cessation, and path, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not contemplate the Noble Truths of the origin, cessation, and path to completion.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the four meditative absorptions, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the four meditative absorptions to perfection.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the four immeasurables and the four formless concentrations, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the four immeasurables and the four formless concentrations to perfection.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the four foundations of mindfulness, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the four foundations of mindfulness to perfection.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the four right efforts through the eightfold noble path to perfection.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the gateway to liberation of emptiness, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the gateway to liberation of emptiness to perfection.

Furthermore, Purna Maitrayaniputra! If bodhisattvas think, “I cultivate the gateways to liberation of signlessness and wishlessness, whereas other bodhisattvas do not,” these bodhisattvas are acting in an inappropriate sphere. Because they act in an inappropriate sphere, their moral discipline becomes deficient and transgressed, and they do not cultivate the gateways to liberation of signlessness and wishlessness to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the eight liberations, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the eight liberations to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the wisdom of the Ground of Purified Contemplation, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the wisdom of the Ground of Purified Contemplation to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the wisdom of the Ground of the Spiritual Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate to perfection the wisdom of the Ground of the Spiritual Lineage through the Ground of the Tathagata.

Furthermore, Purna! If bodhisattvas think, “I cultivate the Ground of Great Joy, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the Ground of Great Joy to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the Ground of Stainlessness, the Ground of Luminosity, 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, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate to perfection the Ground of Stainlessness through the Ground of the Dharma Cloud.

Furthermore, Purna! If bodhisattvas think, “I cultivate all dharani gateways, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate all dharani gateways to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate all samadhi gateways, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate all samadhi gateways to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the five kinds of eyes, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the five kinds of eyes to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the six superknowledges, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the six superknowledges to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the ten powers of the Tathagata, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the ten powers of the Tathagata to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate to perfection the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Furthermore, Purna! If bodhisattvas think, “I cultivate the thirty-two marks, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the thirty-two marks to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the eighty excellent characteristics, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the eighty excellent characteristics to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the quality of never losing mindfulness, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the quality of never losing mindfulness to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the disposition of constant equanimity, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the disposition of constant equanimity to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the knowledge of all things, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the knowledge of all things to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the knowledge of the aspects of the paths and the knowledge of all aspects, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the knowledge of the aspects of the paths and the knowledge of all aspects to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate all the practices of great bodhisattvas, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate all the practices of great bodhisattvas to perfection.

Furthermore, Purna! If bodhisattvas think, “I cultivate the fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate the fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment to perfection.

Furthermore, Purna! If bodhisattvas think, “I adorn and purify Buddha-fields, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to perfect the adornment and purification of Buddha-fields.

Furthermore, Purna! If bodhisattvas think, “I teach and transform sentient beings, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to perfect the teaching and transformation of sentient beings.

Furthermore, Purna! If bodhisattvas think, “I rejoice in the merits of others, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to perfect rejoicing in the merits of others.

Furthermore, Purna! If bodhisattvas think, “I dedicate merit toward the wisdom of omniscience, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to perfect the dedication of merit toward the wisdom of omniscience.

Furthermore, Purna! If bodhisattvas think, “By giving a single meal, I can acquire merit surpassing all the merit of a bodhisattva who, throughout as many great eons as there are grains of sand in the Ganges, has relinquished the throne of a wheel-turning monarch and given supremely exquisite food and drink,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate generosity to perfection.

Furthermore, Purnamaitrayaniputra! If bodhisattvas think, “I single-mindedly cultivate meritorious qualities and surpass other bodhisattvas who have cultivated meritorious qualities for as many great kalpas as there are grains of sand in the Ganges,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to cultivate meritorious qualities to perfection.

Furthermore, Purnamaitrayaniputra! If bodhisattvas think, “I practice skillful means, whereas other bodhisattvas do not,” then these bodhisattvas are practicing what is improper. Because they practice what is improper, their moral discipline becomes deficient and impaired, and they fail to perfect skillful means.

Venerable one, you should know that if bodhisattvas cultivate meritorious qualities by means of skillful means yet give rise to such thoughts, you should know that they possess no skillful means. Why is this? Purnamaitrayaniputra! Bodhisattvas should not desire to surpass other bodhisattvas. Bodhisattvas should not disdain or behave arrogantly toward other bodhisattvas. Bodhisattvas should not seek to triumph over other bodhisattvas. Bodhisattvas should make offerings to and revere other bodhisattvas just as they make offerings to and revere the Tathagata.

Purnamaitrayaniputra asked Shariputra:

“Should bodhisattvas revere only bodhisattvas, or should they also revere other sentient beings?”

Shariputra replied:

“Bodhisattvas should revere all sentient beings. That is, just as bodhisattvas revere the Tathagata, so should they revere other bodhisattvas. Just as they revere bodhisattvas, so should they also revere sentient beings, without any difference in their minds.

Why is this? Purnamaitrayaniputra! Bodhisattvas should be humble in mind toward all sentient beings, should sincerely revere them, should dwell with them harmoniously and freely, and should abandon arrogance.

Thus, bodhisattvas should deeply revere sentient beings just as they revere Buddhas and bodhisattvas. Bodhisattvas should think: ‘When I attain unsurpassed, complete enlightenment, I shall teach the profound true Dharma to sentient beings, enabling them to eliminate their afflictions and enter nirvana, or to attain the ultimate bliss of enlightenment, or to gain liberation from the evil destinies.’

“Furthermore, Purnamaitrayaniputra! Bodhisattvas should thus give rise to compassion toward sentient beings and to a mind free from arrogance. They should think: ‘I should train in skillful means so that all sentient beings may attain the foremost and most excellent nature.’ Why is this?

Because that foremost nature is called Buddha-nature. I should use skillful means to enable all sentient beings to become Buddhas. Thus, bodhisattvas give rise to compassion for all sentient beings and wish that all sentient beings may abide in the station of the Dharma King.

This station of the Dharma King is supreme and most honored, and through it sentient beings attain mastery over the Dharma. Therefore, great bodhisattvas must universally revere all sentient beings. They should extend loving-kindness everywhere, leaving no place unreached, because the Tathagata’s Dharma-body pervades all things.”

Purnamaitrayaniputra then asked the venerable Shariputra:

“Why do bodhisattvas think: ‘I must revere all sentient beings. After attaining unsurpassed, complete enlightenment, I should instruct and guide all sentient beings, enabling them all to realize the foremost and most excellent nature and to abide in the station of the Dharma King’?

“It is like an illusionist or the illusionist’s disciple who, at a crossroads, conjures a great king and four mighty divisions of an invincible army. The illusory king does not think, ‘I now possess four valiant divisions of an army whose power is invincible.’ Nor do the four illusory divisions think, ‘We all belong to the great king and are subject to his commands as he pleases.’ Why is this? Shariputra!

Because everything here, whether king or army, does not truly exist and is utterly devoid of intrinsic nature. If they truly possessed intrinsic nature, none would be subject to another. Likewise, the Blessed One has taught that all phenomena are like illusions.

All sentient beings are also like this; they are all like illusions. Who, then, reveres whom? Who can enable whom to attain the foremost nature, to abide in the station of the Dharma King, and what Dharma could be taught there?”

Shariputra replied:

“So it is! So it is! Sentient beings and all phenomena are like illusions.

You should know that herein the bodhisattva is like an illusion; the reverence shown to all sentient beings is like an illusion; the skillful means of instructing and guiding them so that they attain the foremost Buddha-nature are like an illusion; and abiding in the station of the Dharma King and teaching the Dharma are like an illusion. Although bodhisattvas think in this way, they have absolutely no attachment therein.

If bodhisattvas retain even the slightest view regarding any phenomenon, they are not practicing prajnaparamita. When bodhisattvas entertain no view whatsoever regarding any phenomenon, they are not separated from prajnaparamita. Employing skillful means in this way, although bodhisattvas practice the perfection of diligence and teach sentient beings so that they may become Buddhas, they entertain no view whatsoever regarding any phenomenon.

That is, they do not perceive even the slightest truly existent nature of any phenomenon by which they could enable others to attain the foremost nature. Nor do they perceive even the slightest truly existent nature of any phenomenon by which they could enable others to abide in the station of the Dharma King. Although they entertain no view, they do not turn back.

“You should know that bodhisattvas don the armor and helmet of diligence yet remain entirely without attachment. That is, bodhisattvas know that the station of the Dharma King is merely an illusion and has no true existence whatsoever, yet they still diligently seek it without turning back. Although they diligently strive to attain Buddhahood, they entertain no view whatsoever regarding any phenomenon.

Although they entertain no view, they do not turn back. Such bodhisattvas, although knowing that devas, humans, asuras, and so forth are all subject to destruction, do not conceive of destruction with regard to them, because they understand that all are like illusions. Employing skillful means in this way, bodhisattvas seek to realize unsurpassed, complete enlightenment, wishing to teach the Dharma of quiescence to sentient beings.

That is, although they proclaim the names, phrases, letters, meanings, and skillful means concerning the nature of all phenomena, the intrinsic nature of phenomena is utterly inexpressible.

“Furthermore, Purnamaitrayaniputra! The nature of all phenomena cannot be revealed or expressed. When bodhisattvas attain great enlightenment, although they teach sentient beings the nature of phenomena, they nevertheless think: ‘With regard to enlightenment, I have attained absolutely nothing.

Nor have I ever taught any Dharma to sentient beings. Although I have attained unsurpassed, complete enlightenment, this enlightenment is in truth incapable of being attained. Although I expound the nature of all phenomena, the nature of phenomena is in truth incapable of being expressed.

The one who teaches and that which is taught are both utterly devoid of intrinsic nature. The one who realizes and that which is realized also cannot be apprehended.’ Therefore, great bodhisattvas who wish to attain unsurpassed, complete enlightenment should not become attached to any phenomenon. Although they are unattached, they do not turn back.

Because they do not turn back, their minds do not sink into despondency. Because their minds do not sink into despondency, they sustain their diligence. This is called the perfection of diligence.

They further dedicate this perfection of diligence toward seeking the knowledge of all knowledge and perfect the perfection of pure moral discipline. They then dedicate the perfection of pure moral discipline toward seeking the knowledge of all knowledge, causing this perfection of pure moral discipline to become more excellent, more exalted, more luminous, and more purified. When bodhisattvas train in the perfection of pure moral discipline in this way, they swiftly perfect its exalted, excellent, luminous, and purified qualities, all because they dedicate it toward seeking the knowledge of all knowledge.”

At that time, Purnamaitrayaniputra asked the venerable Shariputra:

“If all phenomena are like illusions and have absolutely no true existence, then how can the bodhisattvas’ dedication toward seeking the knowledge of all knowledge be established?”

Shariputra replied:

– If all dharmas had even the slightest part that truly existed and were not like illusions, bodhisattvas would never dedicate their merit toward attaining all-knowledge. Because all dharmas have not even the slightest part that truly exists and are all like illusions, bodhisattvas dedicate their merit toward attaining all-knowledge. Such bodhisattvas possess patient endurance and can diligently dedicate their merit toward attaining all-knowledge without weariness. This is entirely because they clearly understand that dharmas are not real but are like illusions and magical transformations, and thus possess patient endurance. You should know that this is precisely the bodhisattva’s perfection of diligence.

Pūrṇa Maitrāyaṇīputra asked:

– Such bodhisattvas possess patient endurance and therefore diligently dedicate their merit toward attaining all-knowledge without weariness. Through what function of dharmas is patient endurance said to be diligence? How should such patient endurance be cultivated and studied?

Śāriputra replied:

– Patient endurance is itself the practice of skillful means. Bodhisattvas need only rely upon skillful means and know that all dharmas are like illusions. Abiding in skillful means, bodhisattvas do not fear emptiness and do not fall into the ultimate reality. It is like a person standing on the summit of a high mountain, holding a large, lightweight parasol in both hands. Having climbed to the mountain peak, the person rises on tiptoe, stretches the neck forward, and looks down into a dangerous abyss. Because the parasol catches the wind and the force of the wind supports the person, although the person reaches a perilous place, they do not fall. Bodhisattvas are likewise. Employing skillful means and relying upon the sustaining power of great compassion and prajñā, although they contemplate all dharmas as they truly are—like illusions, manifestly false, and empty and quiescent in their original nature—their minds are never timid or afraid, nor do they realize and enter the ultimate reality.

Why is this? Pūrṇa Maitrāyaṇīputra! Because these bodhisattvas employ skillful means and, relying upon the sustaining power of great compassion and prajñā, do not fear emptiness and do not realize the ultimate reality.

Just as one firmly grasps a parasol and, when it opens as one looks down from on high into a deep abyss, does not fear falling, so too, great bodhisattvas don sturdy armor and helmets and uphold skillful means as their refuge, thereby perfectly accomplishing the foremost perfection of pure ethical discipline. Although they seek unsurpassed, complete enlightenment, they do not perceive any dharma that has been or is being realized.

You should know that this is the bodhisattva’s perfection of pure ethical discipline. Entirely through the protection of skillful means, they reach unsurpassed, complete enlightenment. Bodhisattvas thus protected by skillful means never depart from training in the six perfections.

Because these bodhisattvas never depart from training in the six perfections, they gradually draw near to all-knowledge and surpass all śrāvakas and pratyekabuddhas. Why is this? Pūrṇa Maitrāyaṇīputra!

Because these bodhisattvas single-mindedly seek all-knowledge as one would seek a priceless treasure.

Furthermore, Pūrṇa Maitrāyaṇīputra! Suppose two people employ great skillful means and enter a deep mountain cavern in search of a priceless treasure. Not long after entering, they see gold, silver, and other treasures of little value on both sides, but neither takes them.

Gradually proceeding farther, they again see on both sides many treasures of great value. One person, upon seeing them, becomes greedy, shoulders as much as possible, and returns home. The other sees them but takes nothing and proceeds still farther until reaching an exceedingly wonderful place, where they obtain a priceless treasure and freely carry it home, thereby gaining immense benefit.

Bodhisattvas who employ great skillful means are likewise. Seeking to realize unsurpassed, complete enlightenment and wishing to bring great benefit to sentient beings, they enter the Buddha-Dharma. In brief, there are two kinds:

First, there are bodhisattvas who lack skillful means. Although, upon hearing of worldly wholesome dharmas, their minds do not greedily cling to or become defiled by them, when they hear of the merits of the two vehicles, their minds immediately delight in them. Because they delight in them, they diligently preserve them, abandon the quest for all-knowledge, and lose their aspiration for unsurpassed, complete enlightenment. They are like the person who, upon first seeing treasures of little value, does not cling to them, but on seeing a great quantity of such treasures becomes greedy and attached, takes them home, and thereby loses the priceless treasure.

Second, there are bodhisattvas endowed with skillful means. When they first hear of worldly wholesome dharmas, their minds do not greedily cling to them. When they subsequently hear of the merits of the two vehicles, they likewise take no delight in them.

Because they take no delight in them, they do not contemplate them. Because they do not contemplate them, they do not cultivate them. Not only do they not cultivate them, but they also become disenchanted with those expedient paths.

Why is this? Because these bodhisattvas know that worldly wholesome dharmas contain many faults, bring no ultimate benefit to themselves or others, and obstruct the quest for all-knowledge. Although the meritorious roots of śrāvakas and pratyekabuddhas transcend the world, they benefit only oneself and do not benefit all sentient beings; they also obstruct the quest for all-knowledge.

Therefore, these bodhisattvas neither delight in nor contemplate them. They do not wish to cultivate those wholesome roots. Consequently, they pass beyond the stages of the two vehicles, diligently seek unsurpassed, complete enlightenment, and gradually attain all-knowledge.

They are like the latter person, who clings neither to treasures of little value nor to treasures of great value, but gradually advances farther within until reaching an exceedingly wonderful place, obtains a priceless treasure, freely carries it home, and brings great benefit to sentient beings.

Thus, bodhisattvas who employ skillful means neither cling to nor become defiled by worldly wholesome dharmas, nor do they delight in the dharmas of the two vehicles. Thereby they gradually reach great enlightenment, cultivate hundreds of thousands of difficult and arduous practices, make offerings to and reverently honor immeasurable Tathāgatas, mature sentient beings, adorn and purify Buddha lands, perfect all-knowledge, and bring benefit and happiness to immeasurable sentient beings, just as a priceless treasure yields immense benefit.

Thus, although bodhisattvas who employ skillful means hear of the merits of the two vehicles, they know that none of them is ultimate. Although they may realize them, they become deeply disenchanted with them. Although deeply disenchanted with them, they skillfully use them as expedient means to benefit sentient beings, enabling those beings to cultivate properly and realize nirvana. Thus, bodhisattvas who employ skillful means do not preserve the merits of the two vehicles, but diligently cultivate the bodhisattva practices, realize unsurpassed, complete enlightenment, and bring benefit and happiness to sentient beings.

Pūrṇa Maitrāyaṇīputra asked Śāriputra:

– If bodhisattvas abide at the stage of non-retrogression, in which practices should they not become attached to their flavor?

Śāriputra replied:

– They should not become attached to the flavor of the six perfections. Why is this? Pūrṇa Maitrāyaṇīputra! Because if they become attached to the flavor of the perfections of generosity, ethical discipline, patient endurance, diligence, meditative concentration, and prajñā, their minds will become defiled, and they will not truly benefit sentient beings; nor will they adorn and purify Buddha lands. Consequently, it will take them a long time to attain the unsurpassed, complete enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must diligently and courageously cultivate the six perfections without allowing even a moment’s interruption, as though extinguishing a fire burning upon my head, I should not become attached to their flavor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of contemplations on emptiness. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of deeply contemplating internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, their minds will immediately become defiled;

they will not truly benefit sentient beings, nor will they adorn and purify Buddha-fields.

Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these contemplations on emptiness, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of contemplations on suchness. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of deeply contemplating the suchness of dharmas, the dharma realm, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, reality-limit, the realm of space, and the inconceivable realm, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields.

Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these contemplations on suchness, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of contemplations on dependent origination. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of deeply contemplating that ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six ayatanas, the six ayatanas condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions aging and death; and that with the cessation of ignorance, formations cease, and so forth, until with the cessation of birth, aging and death cease—their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields.

Consequently, only after passing through many kalpas will they be able to attain the unsurpassed, complete, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these contemplations on dependent origination, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of contemplations on the Noble Truths. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of contemplating the Four Noble Truths—suffering, its origin, its cessation, and the path—their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields. Consequently, only after passing through many kalpas will they be able to attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these contemplations on the Noble Truths, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of the factors conducive to enlightenment. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields.

Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these factors conducive to enlightenment, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of the three gates of liberation. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of the Dharma gates of liberation through emptiness, signlessness, and wishlessness, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields. Consequently, only after passing through many kalpas will they be able to attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate these three gates of liberation, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of the dharani gates and samadhi gates. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of the dharani gates and samadhi gates, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields. Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate the dharani gates and samadhi gates, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of the immeasurables, meditative absorptions, and so forth, up to the liberations. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of the immeasurables, meditative absorptions, and so forth, up to the liberations, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields. Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the immeasurables, meditative absorptions, and so forth, up to the liberations, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purnamaitrayaniputra! Those bodhisattvas should not become attached to the sweet savor of the eight spheres of mastery, the ten spheres of totality, and the nine successive attainments. Why is this?

Purnamaitrayaniputra! If they become attached to the sweet savor of the eight spheres of mastery, the ten spheres of totality, and the nine successive attainments, their minds will immediately become defiled; they will not truly benefit and bring happiness to sentient beings, nor will they adorn and purify Buddha-fields. Consequently, only after passing through many kalpas will they attain the unsurpassed, complete, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the eight spheres of mastery, the ten spheres of totality, and the nine successive attainments, allowing no interruption even for an instant, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of cultivating the categories of wisdom. Why? Because if they become attached to the sweet savor of cultivating the categories of wisdom, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the categories of wisdom, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of the five eyes and the six superknowledges. Why? Purna! Because if they become attached to the sweet savor of the five eyes and the six superknowledges, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate the five eyes and the six superknowledges, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of the Tathagata’s ten powers, the four fearlessnesses, and the four unhindered understandings. Why?

Purna! Because if they become attached to the sweet savor of the Tathagata’s ten powers, the four fearlessnesses, and the four unhindered understandings, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the Tathagata’s ten powers, the four fearlessnesses, and the four unhindered understandings, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Why?

Purna! Because if they become attached to the sweet savor of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I must vigorously and courageously cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of the eighteen unique qualities of a Buddha. Why? Purna! Because if they become attached to the sweet savor of the eighteen unique qualities of a Buddha, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek. Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the eighteen unique qualities of a Buddha, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of the Dharma of non-forgetfulness and the nature of perpetual equanimity. Why?

Purna! Because if they become attached to the sweet savor of the Dharma of non-forgetfulness and the nature of perpetual equanimity, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! Those bodhisattvas should not become attached to the sweet savor of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why?

Purna! Because if they become attached to the sweet savor of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, their minds will become defiled; they will not truly benefit and bring peace and happiness to sentient beings, nor will they adorn and purify Buddha lands. Consequently, they will have to pass through many kalpas before attaining the supreme, perfect enlightenment they seek.

Therefore, those bodhisattvas should reflect: Although I vigorously and courageously cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, allowing no interruption even for a moment, as though extinguishing a fire upon my head, I should not become attached to their sweet savor.

Furthermore, Purna! If bodhisattvas wish to attain supreme, perfect enlightenment, they should not engage in the discriminative thought: I uphold the bodhisattva’s pure precepts in order to seek such excellent marks and characteristics. If bodhisattvas give rise to such a discriminative thought, know that they are called bodhisattvas who violate the precepts.

Therefore, bodhisattvas should not covet or seek the excellent marks and characteristics, but should seek only supreme, perfect enlightenment. If bodhisattvas grasp at and become attached to the excellent marks and characteristics when undertaking and upholding the precepts, know that this is called attachment to pure precepts accompanied by transgression. If bodhisattvas are attached to pure precepts accompanied by transgression, they will certainly not attain the supreme, perfect enlightenment they seek.

Fascicle 587

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