大般若波羅蜜多經

05

At that time, the Blessed One said to Śāriputra:

“You abide in such wondrous wisdom; that is, you know in accordance with reality that a bodhisattva who clings to pure precepts in this way commits transgressions, whereas a bodhisattva who does not cling to pure precepts in this way commits no transgressions.”

Śāriputra said to the Buddha:

“Blessed One! It is through faith in the wondrous Dharma proclaimed by the Tathagata, the Arhat, the Perfectly Enlightened One, that I have given rise to such wisdom; it is not through my own deliberation that I am able to speak in this way. As I understand the meaning of the Buddha’s teaching, if bodhisattvas give rise, even temporarily, to a mind that praises śrāvakas or pratyekabuddhas, it should be known that they transgress the bodhisattva’s pure precepts. If bodhisattvas give rise, even temporarily, to a mind of aversion toward śrāvakas or pratyekabuddhas, it should be known that they transgress the bodhisattva’s pure precepts.

“Why is this? If bodhisattvas praise śrāvakas or pratyekabuddhas and give rise to attachment, defilement, and clinging, so that they no longer seek omniscience, then they transgress the bodhisattva precepts. If bodhisattvas are averse to śrāvakas or pratyekabuddhas and give rise to contempt, they thereby obstruct their quest for omniscience and thus transgress the bodhisattva precepts.

“Therefore, bodhisattvas should neither praise nor be averse to the Two Vehicles. If bodhisattvas lack reverence for the Two Vehicles or give rise to attachment and defilement toward them, it should be known that in either case they are practicing in an improper sphere. If bodhisattvas practice in an improper sphere, it should be known that they are transgressing the bodhisattva precepts and are also said to cling to pure precepts; they will not attain omniscience.

“Therefore, bodhisattvas should simply remain detached from the Two Vehicles, neither praising nor disparaging them. If bodhisattvas do not remain detached from the Two Vehicles, they will certainly not attain the fruit of unsurpassed, complete enlightenment that they seek.

“Furthermore, Blessed One! If bodhisattvas take the objects of the five sensual pleasures as their objects and give rise to delight in them, although this is called unwise attention, it does not destroy the fruit of unsurpassed, complete enlightenment. Why is this?

Unwise attention merely causes them to fall into the afflictions. Because of those afflictions, bodhisattvas undergo birth in various places. Hour after hour, the assemblies of bodhisattvas assume many bodies in those realms.

From time to time, they gradually train until they perfect the paramitas of generosity, pure precepts, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with immeasurable and boundless other Buddha Dharmas. Hour after hour, they gradually train until they perfect the paramitas of generosity, pure precepts, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with immeasurable and boundless other Buddha Dharmas.

From time to time, these bodhisattvas gradually draw near to omniscience.

“Blessed One! For this reason, I maintain that the afflictions render great service to bodhisattvas; that is, they accord with omniscience. If bodhisattvas contemplate how the afflictions can assist in leading them to omniscience, then the afflictions render great service to those bodhisattvas. Bodhisattvas should know that, when realization is attained, all things are skillful means. Bodhisattvas should know that abiding in this way is abiding in the bodhisattva’s paramita of pure precepts. It should be known that these bodhisattvas neither transgress the bodhisattva precepts nor cling to the bodhisattva’s pure precepts.”

The Buddha praised Śāriputra:

“Excellent! Excellent! It is so! It is so! What you have said is most excellent. Some bodhisattvas cling to pure precepts and commit transgressions. Some bodhisattvas do not cling to pure precepts and commit no transgressions. You are one who clearly expounds true speech and Dharma speech, one who skillfully accords with the Dharma, receives it, and teaches it.

“Furthermore, Śāriputra! If a great bodhisattva abides in the paramita of pure precepts and thinks: ‘Through the increasing majestic power of my abiding in the paramita of pure precepts, may immeasurable sentient beings throughout the immeasurable and boundless worlds of the ten directions who lack pure precepts all acquire pure precepts, and may those who follow evil precepts all abandon them. Through the increasing majestic power of my training in the paramita of pure precepts, may all sentient beings be protected and attain supreme benefit and happiness,’ this great bodhisattva should be known as having perfected skillful means.

“Hour after hour, the great bodhisattva dedicates and gives his own paramita of pure precepts to immeasurable sentient beings throughout immeasurable and boundless worlds. From time to time, he gradually increases his abiding in the paramita of pure precepts. Hour after hour, he gradually increases his abiding in the paramita of pure precepts. From time to time, he further preserves immeasurable paramitas of pure precepts. Hour after hour, he further preserves immeasurable paramitas of pure precepts. From time to time, he further preserves immeasurable and innumerable wondrous Buddha Dharmas. Through this, he swiftly attains omniscience.

“Furthermore, Śāriputra! If a great bodhisattva abides in the paramita of pure precepts and further thinks: ‘Through the increasing majestic power of this bodhisattva’s abiding in the paramita of pure precepts, may immeasurable sentient beings throughout the immeasurable and boundless worlds of the ten directions who have not yet generated the aspiration for unsurpassed enlightenment all generate that aspiration. May all those who have generated the aspiration for unsurpassed enlightenment never regress.

If those whose minds are directed toward the fruit of unsurpassed, complete enlightenment do not regress, they will swiftly perfect omniscience.’ Through skillful means, this great bodhisattva takes all bodhisattvas as his objects and dedicates and gives to them the paramitas of generosity and pure precepts. Hour after hour, he dedicates and gives the paramitas of generosity and pure precepts. From time to time, he does not depart from the mind directed toward omniscience.

Hour after hour, he does not depart from the mind directed toward omniscience. From time to time, he gradually draws near to omniscience. Through the increasing majestic power of these roots of virtue, this great bodhisattva further preserves immeasurable paramitas of pure precepts, causing them gradually to increase and expand.

He also preserves immeasurable and innumerable wondrous Buddha Dharmas, causing them gradually to be perfected.

“Furthermore, Śāriputra! If a great bodhisattva abides in the paramita of pure precepts and then gives his own abiding in the paramita of pure precepts to a single bodhisattva, the merit he gains far surpasses the merit gained by bestowing it upon sentient beings who transgress the precepts throughout worlds as numerous as the sands of the Ganges, thereby helping them perfectly undertake and uphold pure precepts.

“If a great bodhisattva abides in the paramita of pure precepts and then dedicates and gives his own abiding in the paramita of pure precepts to sentient beings throughout the ten directions, helping them abide in pure precepts and remain free from transgressions of the precepts, he gains immeasurable and boundless merit.

“If a great bodhisattva abides in the paramita of pure precepts and then gives his own abiding in the paramita of pure precepts to a single bodhisattva, the merit he gains surpasses that of the preceding bodhisattva by a hundredfold, a thousandfold, and even ten thousand kotis of times. Why is this, Śāriputra? Because when this great bodhisattva gives his own abiding in the paramita of pure precepts to a single bodhisattva, causing that bodhisattva to safeguard and preserve omniscience, that bodhisattva can then safeguard and preserve immeasurable sentient beings throughout immeasurable and boundless worlds, enabling them to abide in pure precepts and remain free from all transgressions, so that they gradually attain many benefits.

“It is like a great house comprising ten rooms but supported by only a single pillar. Immeasurable beings dwell within it, playing together, amusing themselves, and enjoying pleasures. A violent and evil person wishes to cut down that pillar. At that time, a good person says to that evildoer:

“‘Many families dwell in this house, playing together, amusing themselves, and enjoying pleasures. If you cut down this pillar, the house will collapse and the immeasurable lives within it will be harmed.’”

Thus, because that good person wishes to benefit and bring happiness to the innumerable sentient beings dwelling therein, he restrains that evil person and does not allow him to cut down the tree. At that time, a man praises the good person:

“Excellent! Excellent! You have now brought longevity and happiness to innumerable sentient beings.”

Thus, a bodhisattva who wishes to realize unsurpassed, complete, perfect enlightenment should instruct and guide beings by means of the Mahayana perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with innumerable and boundless other Buddha-Dharmas, enabling them to realize unsurpassed, complete, perfect enlightenment and bringing great benefit to sentient beings. If the bodhisattva instructs and guides them by means of the wholesome roots of the Pratyekabuddha Vehicle and the Sravaka Vehicle, the supreme merit of innumerable and boundless sentient beings who would become arhats and so forth will thereby be obstructed.

If a bodhisattva wishes to realize unsurpassed, complete, perfect enlightenment, the bodhisattva should instruct and guide beings by means of the Mahayana perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with innumerable and boundless other Buddha-Dharmas, causing them to safeguard the knowledge of all-knowledge and also causing them to preserve the knowledge of all-knowledge. Having caused them to safeguard the knowledge of all-knowledge and also to preserve the knowledge of all-knowledge is precisely to bestow supreme merit upon innumerable and boundless sentient beings who will become arhats and so forth.

Thus, a bodhisattva who wishes to realize unsurpassed, complete, perfect enlightenment should instruct and guide beings by means of the Mahayana perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita, together with innumerable and boundless other Buddha-Dharmas. This is to instruct and guide innumerable and boundless sentient beings, enabling them to cultivate wondrous practices conducive to happiness.

Thus, a bodhisattva abiding in the perfection of pure ethical conduct thinks: Through my abiding in the perfection of pure ethical conduct, may all sentient beings be fully endowed with pure ethical conduct and remain far removed from transgression. May I dedicate such wholesome roots so that all sentient beings attain right mindfulness. Through right mindfulness, may joy and happiness arise in them. After those sentient beings hear these words, their minds turn away from transgression, and they undertake and uphold pure ethical conduct.

Furthermore, there is a bodhisattva who, while abiding in the perfection of pure ethical conduct, single-mindedly bestows this abiding in pure ethical conduct upon one bodhisattva. The merit of this surpasses the foregoing merit a hundredfold, a thousandfold, and even countless millions of times.

Thus, hour after hour, for the sake of sentient beings, the bodhisattva dedicates the merit of abiding in ethical conduct and bestows it upon bodhisattvas. Moment after moment, the bodhisattva’s perfection of pure ethical conduct gradually increases, and the bodhisattva swiftly realizes the knowledge of all-knowledge. Thus, when a bodhisattva abiding in the perfection of pure ethical conduct dedicates and bestows it upon sentient beings, the merit thereby attained is manifold and diverse.

At that time, Sariputra addressed the Buddha:

“Blessed One! How can one know after how many kalpas such a bodhisattva will attain deliverance? How many times has such a bodhisattva set forth in the Mahayana?”

The Buddha said to Sariputra:

“You should know that such a bodhisattva must instruct and guide sentient beings by means of the perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita, causing them to arouse the aspiration for unsurpassed, complete, perfect enlightenment, correctly cultivate the practices of a bodhisattva, swiftly realize unsurpassed, complete, perfect enlightenment, and bring great benefit to sentient beings. You should know that such a bodhisattva, for the sake of sentient beings, dedicates the perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita, aspiring to attain the knowledge of all-knowledge. The bodhisattva thinks:

“May my cultivation of the perfection of generosity be dedicated and bestowed upon all sentient beings, causing all who are miserly to become generous.

“May my cultivation of the perfection of pure ethical conduct be dedicated and bestowed upon all sentient beings, causing all who transgress ethical conduct to attain pure ethical conduct.

“May my cultivation of the perfection of patient acceptance be dedicated and bestowed upon all sentient beings, causing all who are angry to attain patient acceptance.

“May my cultivation of the perfection of diligence be dedicated and bestowed upon all sentient beings, causing all who are indolent to attain diligence.

“May my cultivation of the perfection of meditative concentration be dedicated and bestowed upon all sentient beings, causing all whose minds are distracted to attain meditative concentration.

“May my cultivation of the perfection of prajnaparamita be dedicated and bestowed upon all sentient beings, causing all who possess unwholesome wisdom to attain wondrous wisdom.”

Sariputra then addressed the Buddha:

“Blessed One! When such a bodhisattva dedicates and bestows his own wholesome roots upon sentient beings, for how many kalpas must he cultivate the Mahayana before attaining deliverance?”

The Buddha said to Sariputra:

“When such a bodhisattva dedicates and bestows his own wholesome roots upon sentient beings, he must cultivate the Mahayana for five hundred great kalpas before attaining deliverance.

“Furthermore, Sariputra, such a bodhisattva may have accomplished skillful means and wish swiftly to realize the knowledge of all-knowledge. In that case, during this Auspicious Kalpa, he vows to become a Tathagata, Worthy One, Completely and Perfectly Enlightened One, and to be counted among the thousand Buddhas who realize unsurpassed, complete, perfect enlightenment. When the Buddha Maitreya, having contemplated the emptiness of the lower realms, teaches the Dharma at his first assembly, hundreds of thousands of millions of sravakas will become arhats. When I was a bodhisattva, I cultivated the practices of enlightenment for two thousand kalpas, seeking to realize unsurpassed, complete, perfect enlightenment and bring great benefit to sentient beings.

“As for other bodhisattvas, if they fully possess the characteristics and modes of practice described above, you should know that after cultivating and studying the Mahayana for five hundred great kalpas, they will attain deliverance. You should know that such bodhisattvas already abide on the stage of non-retrogression.”

Sariputra then addressed the Buddha:

“Blessed One! When bodhisattvas hear such teachings corresponding to the perfections, they should give rise to a joyful mind. Why? Because if bodhisattvas hear teachings corresponding to the perfections and give rise to a joyful mind, they will certainly not become separated from the Buddhas, the Blessed Ones. Nor will the Buddhas, the Blessed Ones, abandon them.”

The Buddha said to Sariputra:

“So it is! So it is! It is exactly as you say. If bodhisattvas hear teachings corresponding to the perfections and continuously abide in profound joy for only one day and one night, you should know that these bodhisattvas aroused the Mahayana mind long ago. If bodhisattvas hear such teachings corresponding to the perfections and continuously abide in profound joy for two days and two nights, you should know that these bodhisattvas likewise aroused the Mahayana mind long ago. If bodhisattvas hear such teachings corresponding to the perfections and continuously abide in profound joy for three days and three nights, and progressively up to seven days and seven nights, you should know that these bodhisattvas aroused the Mahayana mind long ago, or even an exceedingly long time ago.”

Sariputra addressed the Buddha:

“Blessed One! As I understand the meaning of the Buddha’s teaching, these bodhisattvas have aroused the Mahayana mind for one hundred kalpas, two hundred kalpas, three hundred kalpas, and progressively up to seven hundred kalpas. These bodhisattvas will attain deliverance after cultivating the Mahayana for seven hundred kalpas. Through these causes and conditions, the merit of their wholesome roots gradually increases. Through skillful means, these bodhisattvas hear such teachings corresponding to the perfections and, although they experience great joy, do not become attached. Because the intrinsic nature of these bodhisattvas is pure, their minds experience great joy upon hearing the Mahayana taught.”

The Buddha said to Sariputra:

“So it is! So it is! It is exactly as you have said.

Relying upon the Buddha’s spiritual power, you have taught the Dharma corresponding to the paramitas. If great bodhisattvas fully explain the characteristics and modes of practice described above, you should know that they resolved upon the Great Vehicle long ago. Such great bodhisattvas have attained non-retrogression from bodhicitta.

If bodhisattvas hear such a teaching of the Dharma corresponding to the paramitas but do not give rise to joy, you should know that they resolved upon the Great Vehicle only recently. For such bodhisattvas who have newly resolved upon the Great Vehicle, I also proclaim the Dharma corresponding to the paramitas, enabling them to cultivate and train diligently and gradually attain the knowledge of all-knowing wisdom.”

Sariputra said to the Buddha:

“Blessed One! How marvelous it is that the Tathagata, the Arhat, the Perfectly Enlightened One, never abandons any bodhisattva!”

The Buddha said to Sariputra:

“Do you think that the Tathagata, the Arhat, the Perfectly Enlightened One, merely does not abandon the bodhisattvas? You should not view it in this way. Why? Sariputra, because all Tathagatas, Arhats, Perfectly Enlightened Ones, never abandon any sentient being. All Tathagatas, Arhats, Perfectly Enlightened Ones, feel profound compassion for all sentient beings and constantly consider what skillful means they should employ to help those beings leave behind the suffering of birth and death and attain liberation.

“Furthermore, Sariputra, you should know that the minds of all Buddhas, the Blessed Ones, are impartial. Just as they give rise to and abide in loving-kindness and compassion toward the utterly pure mind of a Buddha, bestowing happiness and uprooting suffering, so do they compassionately regard all sentient beings equally, wishing them to leave suffering behind and attain happiness.

“Furthermore, Sariputra, if the Tathagatas, Arhats, Perfectly Enlightened Ones were to act according to differing inclinations—with one state of mind toward the Buddhas, another state of mind toward bodhisattvas, another state of mind toward pratyekabuddhas, another state of mind toward arhats, another state of mind toward non-returners, another state of mind toward once-returners, another state of mind toward stream-enterers, another state of mind toward Dharma-followers, another state of mind toward faith-followers, another state of mind toward non-Buddhist practitioners possessing the five superknowledges, another state of mind toward those accomplished in the pratimoksha precepts, another state of mind toward those accomplished in the ten wholesome courses of karma,

another state of mind toward those accomplished in the ten unwholesome courses of karma, and another state of mind toward evildoers, the lowly, and so forth—then they would not be Tathagatas, Arhats, Perfectly Enlightened Ones.

“Furthermore, Sariputra, just as the Tathagatas, Arhats, Perfectly Enlightened Ones give rise to and abide in loving-kindness and compassion toward the utterly pure mind of a Buddha, bestowing happiness and relieving suffering,

“so too do they act toward bodhisattvas: toward the utterly pure mind of a bodhisattva, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward pratyekabuddhas: toward the utterly pure mind of a pratyekabuddha, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward arhats: toward the utterly pure mind of an arhat, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward non-returners: toward the utterly pure mind of a non-returner, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward once-returners: toward the utterly pure mind of a once-returner, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward stream-enterers: toward the utterly pure mind of a stream-enterer, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward Dharma-followers: toward the utterly pure mind of a Dharma-follower, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward faith-followers: toward the utterly pure mind of a faith-follower, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward non-Buddhist practitioners possessing the five superknowledges: toward the utterly pure mind of such a practitioner, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward those accomplished in the pratimoksha precepts: toward the utterly pure mind of one accomplished in the pratimoksha precepts, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward those accomplished in the ten wholesome courses of karma: toward the utterly pure mind of one accomplished in the ten wholesome courses of karma, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward those accomplished in the ten unwholesome courses of karma: toward the utterly pure mind of one accomplished in the ten unwholesome courses of karma, they give rise to and abide in loving-kindness and compassion, bestowing happiness and relieving suffering.

“So too do they act toward evildoers, the lowly, and so forth.

“For this reason, the mind of a Tathagata, an Arhat, a Perfectly Enlightened One, makes no distinctions and does not act according to differing inclinations; therefore, such a one is called a Tathagata, an Arhat, a Perfectly Enlightened One. Thus, the Buddhas are endowed with great compassion and wisdom, abide in the equality of the nature of all dharmas, and never abandon any sentient being.

“Furthermore, Sariputra, I do not perceive the Buddhas, the Blessed Ones, giving rise to even the slightest attachment or anger toward any object. It would be utterly unreasonable for the Tathagatas, Arhats, Perfectly Enlightened Ones, to give rise to attachment or anger toward any object. Why? Sariputra, because the Buddhas, the Blessed Ones, have entirely extinguished attachment, aversion, and every affliction.

“Furthermore, Sariputra, nevertheless, the Tathagatas, Arhats, Perfectly Enlightened Ones, certainly never abandon the bodhisattvas. Why? Sariputra, because after the Tathagatas, Arhats, Perfectly Enlightened Ones, have entered nirvana, bodhisattvas diligently cultivate generosity, pure ethical discipline, patient acceptance, meditation, and prajnaparamita, gradually bringing them to perfection.

They diligently train in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the 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 intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of non-apprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, gradually perfecting their unerring wisdom.

“They diligently train in suchness, the dharmadhatu, the Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, gradually perfecting their unerring wisdom.

“They diligently train in the teaching that conditioned by ignorance are karmic formations; conditioned by karmic formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; and conditioned by birth are aging and death, gradually perfecting their unerring wisdom.

“They diligently train in the teaching that through the cessation of ignorance, karmic formations cease; through the cessation of karmic formations, consciousness ceases; through the cessation of consciousness, name-and-form cease; through the cessation of name-and-form, the six ayatanas cease; through the cessation of the six ayatanas, contact ceases; through the cessation of contact, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, clinging ceases; through the cessation of clinging, becoming ceases; through the cessation of becoming, birth ceases; and through the cessation of birth, aging and death cease, gradually perfecting their unerring wisdom.

“They diligently train in the Noble Truths of suffering, its origin, its cessation, and the path, gradually perfecting their unerring wisdom.

“They diligently train in the four meditative absorptions, the four immeasurables, and the four formless concentrations, gradually bringing them to perfection.”

They diligently cultivate and study 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 Noble Eightfold Path, gradually bringing them to perfection.

They diligently cultivate and study the gateways to liberation of emptiness, signlessness, and wishlessness, gradually bringing them to perfection.

They diligently cultivate and study the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, gradually bringing them to perfection.

They diligently cultivate and study the Ground of Pure Contemplation, the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of One Who Has Completed the Task, the Ground of a Pratyekabuddha, the Ground of a Bodhisattva, the Ground of a Tathagata, and unerring wisdom, gradually bringing them to perfection.

They diligently cultivate and study the Ground of Utmost Joy, the Ground of Freedom from Defilement, the Ground of Radiance, 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 Dharma-Cloud Ground, gradually bringing them to perfection.

They diligently cultivate and study all dharani gateways and all samadhi gateways, gradually bringing them to perfection.

They diligently cultivate and study the five kinds of eyes and the six superknowledges, gradually bringing them to perfection.

They diligently cultivate and study the ten powers of a Buddha, 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, gradually bringing them to perfection.

They diligently cultivate and study the thirty-two marks of a Great Being and the eighty excellent characteristics, gradually bringing them to perfection.

They diligently cultivate and study the Dharma of never forgetting and the nature of constant equanimity, gradually bringing them to perfection.

They diligently cultivate and study the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, gradually bringing them to perfection.

They diligently cultivate and study the path of a stream-enterer, the fruit of stream-entry, the path of a once-returner, the fruit of once-returning, the path of a non-returner, the fruit of non-returning, the path of an arhat, the fruit of arhatship, the causal path of a pratyekabuddha, the enlightenment of a pratyekabuddha, and unerring wisdom, gradually bringing them to perfection.

They diligently cultivate and study all the practices of great bodhisattvas, gradually bringing them to perfection.

They diligently cultivate and study the unsurpassed, complete, perfect enlightenment of all Buddhas, gradually bringing it to perfection.

They diligently cultivate and study abstention from taking life, abstention from taking what is not given, abstention from sexual misconduct, abstention from false speech, abstention from harsh speech, abstention from divisive speech, abstention from impure and frivolous speech, abstention from covetousness, abstention from anger, and abstention from the karmic path of wrong views, gradually bringing them to perfection.

They diligently cultivate, study, and expound the Dharma gateways of wondrous wisdom, gradually bringing them to perfection. With the light of the true Dharma they illuminate all worlds, liberating immeasurable and boundless sentient beings, enabling them to leave far behind the suffering of birth and death and attain the peace and bliss of nirvana.

The Buddhas, the Blessed Ones, contemplate this meaning and thus instruct and give teachings to bodhisattvas. For this reason, they certainly never abandon the bodhisattvas. After the Tathagatas, Arhats, Perfectly Enlightened Ones enter nirvana, the bodhisattvas will attain unsurpassed, complete, perfect enlightenment, illuminate all worlds with the light of the true Dharma, and help the world gain great benefit through cultivation. Therefore, they certainly never abandon the bodhisattvas.

Shariputra then addressed the Buddha:

“Blessed One, it is so. Sugata, it is so. The noble teaching is indeed exactly as stated.

After the Tathagatas enter nirvana, great bodhisattvas in worlds throughout the ten directions attain unsurpassed, complete, perfect enlightenment and illuminate all worlds with the light of the true Dharma. It is like a great tree bearing abundant leaves and fruit. After the great tree withers and dies, a young tree arises in succession; its stalk, trunk, and branches gradually grow tall and large, and its shade extends for one yojana.

Immeasurable beings rest beneath the tree to shelter from wind, rain, heat, cold, and so forth, and they also pluck its leaves and gather its fruit for their use. The wise join in praising the fruit, leaves, and shade of this great tree, which benefit sentient beings no differently from the former tree. Only fools fail to seek refuge in its shade.

“In the same way, after a Buddha, the Blessed One, enters nirvana, bodhisattvas gradually cultivate and study giving, pure ethical discipline, patient acceptance, diligence, meditative concentration, prajnaparamita, and the other boundless wondrous Dharmas of the Buddhas, gradually bringing them to perfection. Within a three-thousandfold great-thousand world system, they attain unsurpassed, complete, perfect enlightenment, succeeding the preceding Tathagata, Arhat, Perfectly Enlightened One. In accordance with reality, they bring benefit and happiness to immeasurable sentient beings, ensuring that the deeds of the Buddhas never cease.

“That is, for the sake of boundlessly many sentient beings, they skillfully proclaim the ten wholesome courses of karma, causing them diligently to cultivate and study such Dharma gateways as giving, ethical discipline, and meditation, thereby escaping the suffering of the lower realms, being born among humans and devas, and enjoying delightful peace and happiness.

“Or, for the sake of boundlessly many kinds of sentient beings, they skillfully expound the skandhas, ayatanas, dhatus, and so forth, causing those beings to strive diligently and no longer perceive any self, sentient being, living being, life, nurturer, one who matures, person, mind-born being, youth, agent, experiencer, knower, or seer. They contemplate the Four Noble Truths of suffering, origin, cessation, and path; cultivate 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, the Noble Eightfold Path, the three gateways to liberation, and other wholesome Dharmas; bring all afflictions to an end; and enter nirvana.

“Or, for the sake of boundlessly many kinds of sentient beings, they skillfully proclaim that both the permanent and impermanent natures of the form skandha are unobtainable, and that both the permanent and impermanent natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the pleasant and unpleasant natures of the form skandha are unobtainable, and that both the pleasant and unpleasant natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the self and non-self natures of the form skandha are unobtainable, and that both the self and non-self natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the pure and impure natures of the form skandha are unobtainable, and that both the pure and impure natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the quiescent and non-quiescent natures of the form skandha are unobtainable, and that both the quiescent and non-quiescent natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the detached and non-detached natures of the form skandha are unobtainable, and that both the detached and non-detached natures of the skandhas of feeling, perception, formations, and consciousness are likewise unobtainable.

“They skillfully proclaim that both the permanent and impermanent natures of the eye ayatana are unobtainable, and that both the permanent and impermanent natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the pleasant and unpleasant natures of the eye ayatana are unobtainable, and that both the pleasant and unpleasant natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the self and non-self natures of the eye ayatana are unobtainable, and that both the self and non-self natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the pure and impure natures of the eye ayatana are unobtainable, and that both the pure and impure natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the quiescent and non-quiescent natures of the eye ayatana are unobtainable, and that both the quiescent and non-quiescent natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the detached and non-detached natures of the eye ayatana are unobtainable, and that both the detached and non-detached natures of the ear, nose, tongue, body, and mind ayatanas are likewise unobtainable.

“They skillfully proclaim that both the permanent and impermanent natures of the form ayatana are unobtainable, and that both the permanent and impermanent natures of the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.

“They skillfully proclaim that both the pleasant and unpleasant natures of the form ayatana are unobtainable, and that both the pleasant and unpleasant natures of the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.”

By skillful means, they proclaim that the nature of self and non-self in the form ayatana are both unobtainable. The nature of self and non-self in the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.

By skillful means, they proclaim that the nature of purity and impurity in the form ayatana are both unobtainable. The nature of purity and impurity in the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.

By skillful means, they proclaim that the nature of tranquility and non-tranquility in the form ayatana are both unobtainable. The nature of tranquility and non-tranquility in the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.

By skillful means, they proclaim that the nature of detachment and non-detachment in the form ayatana are both unobtainable. The nature of detachment and non-detachment in the sound, odor, taste, tangible-object, and dharma ayatanas are likewise unobtainable.

By skillful means, they proclaim that the nature of permanence and impermanence in the eye dhatu are both unobtainable. The nature of permanence and impermanence in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of happiness and unhappiness in the eye dhatu are both unobtainable. The nature of happiness and unhappiness in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of self and non-self in the eye dhatu are both unobtainable. The nature of self and non-self in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of purity and impurity in the eye dhatu are both unobtainable. The nature of purity and impurity in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of tranquility and non-tranquility in the eye dhatu are both unobtainable. The nature of tranquility and non-tranquility in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of detachment and non-detachment in the eye dhatu are both unobtainable. The nature of detachment and non-detachment in the ear, nose, tongue, body, and mind dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of permanence and impermanence in the form dhatu are both unobtainable. The nature of permanence and impermanence in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of happiness and unhappiness in the form dhatu are both unobtainable. The nature of happiness and unhappiness in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of self and non-self in the form dhatu are both unobtainable. The nature of self and non-self in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of purity and impurity in the form dhatu are both unobtainable. The nature of purity and impurity in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of tranquility and non-tranquility in the form dhatu are both unobtainable. The nature of tranquility and non-tranquility in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of detachment and non-detachment in the form dhatu are both unobtainable. The nature of detachment and non-detachment in the sound, odor, taste, tangible-object, and dharma dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of permanence and impermanence in the eye-consciousness dhatu are both unobtainable. The nature of permanence and impermanence in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of happiness and unhappiness in the eye-consciousness dhatu are both unobtainable. The nature of happiness and unhappiness in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of self and non-self in the eye-consciousness dhatu are both unobtainable. The nature of self and non-self in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of purity and impurity in the eye-consciousness dhatu are both unobtainable. The nature of purity and impurity in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of tranquility and non-tranquility in the eye-consciousness dhatu are both unobtainable. The nature of tranquility and non-tranquility in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of detachment and non-detachment in the eye-consciousness dhatu are both unobtainable. The nature of detachment and non-detachment in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise unobtainable.

By skillful means, they proclaim that the nature of permanence and impermanence in the Noble Truth of suffering are both unobtainable. The nature of permanence and impermanence in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim that the nature of happiness and unhappiness in the Noble Truth of suffering are both unobtainable. The nature of happiness and unhappiness in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim that the nature of self and non-self in the Noble Truth of suffering are both unobtainable. The nature of self and non-self in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim that the nature of purity and impurity in the Noble Truth of suffering are both unobtainable. The nature of purity and impurity in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim that the nature of tranquility and non-tranquility in the Noble Truth of suffering are both unobtainable. The nature of tranquility and non-tranquility in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim that the nature of detachment and non-detachment in the Noble Truth of suffering are both unobtainable. The nature of detachment and non-detachment in the Noble Truths of the origin of suffering, its cessation, and the path are likewise unobtainable.

By skillful means, they proclaim immeasurable Dharma gates such as these, causing those beings to apply themselves diligently and energetically. Through skillful means, they contemplate and discern without error, becoming free from all conceptual proliferation concerning dharmas. By skillful means, they cultivate generosity, pure moral discipline, patient acceptance, energetic diligence, meditative concentration, prajnaparamita, and immeasurably and boundlessly many other Buddha-dharmas, ultimately attaining the knowledge of all-knowing wisdom.

When sentient beings endowed with wisdom and understanding hear such Dharma, they diligently undertake its cultivation and, according to their understanding, taste the flavor of amrita, obtaining benefit and happiness either temporarily or forever. Only foolish people and adherents of non-Buddhist paths fail to hear and receive the teaching of the Dharma and therefore sink and wander through the various destinies. Having contemplated this meaning, the Buddhas, the Blessed Ones, instruct and transmit it to the bodhisattvas.

Thus, after the Tathagatas, Arhats, Perfectly and Completely Awakened Ones enter nirvana, the bodhisattvas who cultivate the bodhisattva practices will gradually bring them to perfection, attain unsurpassed perfect awakening, and illuminate all worlds with the light of the true Dharma. They are like the shade of a great tree, bringing benefit and happiness to immeasurable sentient beings.

Shariputra addressed the Buddha:

– Blessed One! As I understand the Buddha’s teaching, even if instructions and transmissions were given to hundreds, thousands, or even countless followers of the shravaka vehicle, enabling them all to abide in the fruit of arhatship, this would not equal using skillful means to expound the profound essentials of the Dharma to a single bodhisattva. Such Dharma corresponds with the six paramitas and, upon hearing it, causes that bodhisattva to give rise to a thought single-mindedly corresponding with all-knowing wisdom. Compared with the teachings above, such essential Dharma is supreme, excellent, honored, lofty, sublime, wondrous, superior, and unsurpassed. This is because the merit of such an aspiration is supremely victorious over the merit of shravakas.

The Buddha praised Shariputra:

– Excellent! Excellent! It is just as you have said. You are indeed an intelligent and discerning disciple of the Buddha. That is, you skillfully instruct and transmit fearlessness to followers of the bodhisattva vehicle, causing them diligently to cultivate the bodhisattva practices, swiftly attain unsurpassed perfect awakening, and bring great benefit and happiness to sentient beings.

At that time, the Buddha said to Ananda:

“You should receive and retain the Great Bodhisattvas’ cultivation of the perfection of pure morality just as Sariputra has taught it, and must not allow it to be forgotten.”

Ananda said to the Buddha:

“Blessed One! I shall respectfully obey the Blessed One’s instruction. I have received and retained the Great Bodhisattvas’ cultivation of the perfection of pure morality just as the Venerable Sariputra has taught it, and I shall certainly not allow it to be forgotten. I shall cause bodhisattvas who have not yet aroused the aspiration for unsurpassed bodhi swiftly to arouse that aspiration. Those who have already aroused the aspiration for unsurpassed bodhi shall never regress. Those who have become irreversible from unsurpassed, complete, perfect enlightenment shall be helped swiftly to perfect the knowledge of all knowledge.”

When the Bhagavat had expounded this sutra, the Venerable Sariputra, the Venerable Purnamaitrayaniputra, the Venerable Ananda, the other sravakas and bodhisattvas, together with all the devas, nagas, yakshas, humans, nonhumans, and others, having heard what the Buddha had taught, rejoiced with delight, faithfully accepted it, and respectfully put it into practice.

Fascicle 588

THE END