大般若波羅蜜多經

02

At that time, Pūrṇa Maitrāyaṇīputra addressed the Buddha:

“World-Honored One! How do great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of wisdom, so that they neither become attached to nor regress from the meditative concentrations and their factors; so that they do not give rise to conceptions of a self, discriminative attachment, regarding the meditative concentrations and their factors; and so that they dedicate the corresponding roots of virtue toward the attainment of the knowledge of all modes?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If great bodhisattvas, while abiding in the perfection of meditative concentration, give rise regarding the meditative concentrations and their factors to such non-attached perceptions as that of impermanence and so forth, and dedicate the corresponding roots of virtue toward the attainment of the knowledge of all modes, then those great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of wisdom and neither become attached to nor regress from the meditative concentrations and their factors.”

Pūrṇa Maitrāyaṇīputra again addressed the Buddha:

“World-Honored One! How do great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of vigor?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If great bodhisattvas, while abiding in the perfection of meditative concentration, transcend the defiled phenomena of the Desire Realm and, through skillful means, enter the four meditative concentrations and the four formless attainments, which are tranquil and blissful, and then relinquish them and return to assume a body in the Desire Realm, diligently cultivating the perfections of generosity, pure ethical discipline, patient acceptance, vigor, meditative concentration, and wisdom, as well as the boundless factors of awakening, then those great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of vigor.”

Pūrṇa Maitrāyaṇīputra again addressed the Buddha:

“World-Honored One! How do great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of patient acceptance?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If great bodhisattvas cultivate and perfect great loving-kindness and great compassion, wish to benefit sentient beings, abide in the perfection of meditative concentration, and, when encountering adverse conditions, keep their minds undefiled, then those great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of patient acceptance.”

Pūrṇa Maitrāyaṇīputra again addressed the Buddha:

“World-Honored One! How do great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of pure ethical discipline?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If great bodhisattvas, while abiding in the perfection of meditative concentration, do not become attached to the paths of the śrāvakas or pratyekabuddhas, then those great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of pure ethical discipline.”

Pūrṇa Maitrāyaṇīputra again addressed the Buddha:

“World-Honored One! How do great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of generosity?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If great bodhisattvas, while abiding in the perfection of meditative concentration, give rise to thoughts of great compassion for sentient beings, vow never to abandon any sentient being, and seek to attain unsurpassed, complete, perfect awakening because they wish to liberate them from the suffering of birth and death, thinking: ‘I shall certainly teach and transform sentient beings through the great gift of Dharma. I shall always expound to sentient beings the essential Dharma that is true and pure, so that all their afflictions may be permanently extinguished,’ then those great bodhisattvas, while abiding in the perfection of meditative concentration, embrace the perfection of generosity.”

Pūrṇa Maitrāyaṇīputra addressed the Buddha:

“World-Honored One! If great bodhisattvas perfect such skillful means, what kind of bodhisattvas should they be called?”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“You should know that such bodhisattvas are called non-regressing bodhisattvas.”

Pūrṇa Maitrāyaṇīputra again addressed the Buddha:

“These great bodhisattvas are exceedingly rare and are able to accomplish what is difficult to accomplish. After abiding in such supreme meditative attainments, which are tranquil and blissful, they are nevertheless able to relinquish them and return to the Desire Realm, assume inferior states, and use skillful means to benefit sentient beings.”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“Thus it is! Thus it is! It is exactly as you say.

Great bodhisattvas are exceedingly rare and are able to accomplish what is difficult to accomplish. You should know that, in order to liberate immeasurable and boundless sentient beings, these great bodhisattvas don the helmet and armor of steadfast great vows and constantly think: ‘I shall liberate immeasurable, innumerable, and boundless sentient beings into the realm of nirvana without remainder. I shall ensure that the Buddha’s pure Dharma-eye remains forever uninterrupted, bringing benefit and happiness to all sentient beings.’ Although they act in this way, they do not become attached, for there are no sentient beings who attain nirvana or attain unsurpassed, complete, perfect awakening.

Why is this? Because all dharmas are without self and without anything belonging to a self.

“When sufferings arise, there is only the arising of suffering, with no one who causes it to arise. When sufferings cease, there is only the cessation of suffering, with no one who causes them to cease. You should therefore know that there is also no one who realizes or can attain any pure dharma. For this reason, you should know that great bodhisattvas are exceedingly rare and are able to accomplish what is difficult to accomplish.”

Pūrṇa Maitrāyaṇīputra addressed the Buddha:

“World-Honored One! Thus it is. Well-Gone One! Thus it is. Great bodhisattvas are exceedingly rare and are able to accomplish what is difficult to accomplish.

“Why is this? Although in truth there is no dharma that arises or ceases, enters nirvana, or realizes unsurpassed, complete, perfect awakening, great bodhisattvas, in order to liberate immeasurable and boundless sentient beings, diligently cultivate the bodhisattva practices and seek to realize unsurpassed, complete, perfect awakening. For the sake of sentient beings, they wish to expound the Dharma so that greed, hatred, and delusion may be permanently extinguished, enabling them diligently to cultivate and enter nirvana; or they explain to sentient beings the path of great bodhisattvas, enabling them diligently to cultivate and swiftly realize unsurpassed, complete, perfect awakening.”

The Buddha told Pūrṇa Maitrāyaṇīputra:

“If the mind of a great bodhisattva is undistracted and constantly abides in attention associated with the knowledge of all modes, that great bodhisattva abides in the perfection of meditative concentration. If a great bodhisattva abides in attention associated with the śrāvaka level or attention associated with the pratyekabuddha level, that great bodhisattva’s mind is constantly distracted.

“Why is this? Pūrṇa Maitrāyaṇīputra! Because when great bodhisattvas cultivate attention associated with the Two Vehicles, it obstructs unsurpassed, complete, perfect awakening and causes their bodhi-mind to be constantly distracted.

Although great bodhisattvas may take visible forms, sounds, odors, tastes, and tangible objects as conditions, giving rise to various kinds of improper attention that disturb their bodhisattva practices of generosity and so forth, these do not obstruct their quest for the knowledge of all modes, nor are they dharmas capable of obstructing a bodhisattva’s knowledge of all modes. Even though they are present, in relation to the great bodhisattvas’ cultivation of the perfection of meditative concentration, they are not called extremely contrary dharmas, nor do they cause complete regression from the bodhisattva’s level of meditative attainment.”

Pūrṇa Maitrāyaṇīputra addressed the Buddha:

“World-Honored One! In consideration of what meaning do all Tathagatas, Arhats, Perfectly Awakened Ones praise only all the merits of great bodhisattvas and not praise the śrāvakas?”

The Buddha said:

“Pūrṇa Maitrāyaṇīputra! I shall now ask you a question, and you may answer as you see fit. What do you think? The sun courses around and sheds its light everywhere upon the people of Jambudvīpa. Can a firefly do this?”

Pūrṇa Maitrāyaṇīputra replied:

“World-Honored One! It cannot. Well-Gone One! It cannot.”

The Buddha said:

“Thus it is! Thus it is! It is exactly as you say. So too, all the deeds performed by great bodhisattvas cannot be accomplished by the capacities of the śrāvakas.”

Pūrṇa Maitrāyaṇīputra addressed the Buddha:

– World-Honored One! How can it be known that only the assembly of great bodhisattvas entertains this thought: I must liberate immeasurable, countless, boundless sentient beings and cause them to enter the realm of nirvana without remainder. I must ensure that the Buddha’s pure Dharma-eye is never interrupted or cut off, thereby bringing benefit and happiness to all sentient beings? How can it be known that only the assembly of great bodhisattvas can accomplish such a supreme undertaking, and that the hearers cannot accomplish it?

The Buddha said:

– Purnamaitrayaniputra! Now observe this assembly of hearers. Is there even one bhiksu who possesses the ability to think as the great bodhisattvas do and to accomplish this undertaking?

Purnamaitrayaniputra replied:

– World-Honored One! No. Sugata! No. As I observe this assembly of hearers, there is not a single bhiksu who thinks as the great bodhisattvas do, nor can any of them accomplish such an undertaking.

The Buddha said to Purnamaitrayaniputra:

– Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, praises only bodhisattvas and does not praise hearers. The arhats in this assembly do not think in this way, nor can they accomplish such an undertaking. Thus, you should know that none of those belonging to the hearers’ vehicle can accomplish the undertaking performed by the assembly of bodhisattvas. Therefore, I say: It is like the sun illuminating Jambudvipa with its light—fireflies cannot do the same. The sun emits immeasurable light, illuminating all kinds of sentient beings throughout Jambudvipa, whereas the light of a firefly can illuminate only itself. So too, the assembly of great bodhisattvas subdues the afflictions and evil karma within themselves and can also liberate immeasurable sentient beings, helping them to abandon all afflictions and evil karma and enter the realm of nirvana without remainder, or attain unsurpassed, complete enlightenment. Those belonging to the hearers’ vehicle, however, can only subdue the afflictions and evil karma within themselves and cannot benefit immeasurable sentient beings. Therefore, the undertakings of the hearers are unlike those of bodhisattvas, and all the undertakings of bodhisattvas are supreme.

Purnamaitrayaniputra! Suppose a person has trained well in the art of archery and, through long and arduous practice, has become thoroughly proficient in the use of his body, hands, bow, and weapons, and has mastered every form of martial skill to perfection, receiving the king’s stipend for hundreds of thousands of years. When the king is about to wage war against his enemies, he appoints that person as commander, provides him with troops, elephants, horses, and so forth, as well as soldiers, weapons, and armor, hoping that he will completely destroy the enemy without suffering any losses.

So too, the assembly of great bodhisattvas has aroused the aspiration for unsurpassed, complete enlightenment and cultivated the practices of great bodhisattvas. They have attained skill in subduing the conduct born of greed, hatred, and delusion in all kinds of sentient beings. Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, praises only the assembly of great bodhisattvas, admonishing, instructing, and enabling them to cultivate diligently. They can bring forth the provisions for enlightenment, swiftly fulfill their great vows, quickly attain unsurpassed, complete enlightenment, and expound the pure Dharma so that sentient beings may forever eradicate greed, hatred, and delusion.

Therefore, the assembly of great bodhisattvas dons armor and helmets and undertakes deeds that hearers and pratyekabuddhas cannot perform. For this reason, the Tathagata, the Worthy One, the Perfectly Enlightened One, praises only bodhisattvas and does not praise hearers.

Purnamaitrayaniputra said to the Buddha:

– World-Honored One! As I understand the meaning of what the Buddha has just taught, it should be known that the minds of great bodhisattvas are concentrated in all their activities. That is, when the assembly of great bodhisattvas abides in the perfection of giving, one should know that their minds are then concentrated. When they abide in the perfection of pure ethical discipline, one should know that their minds are then concentrated. When they abide in the perfection of patient endurance, one should know that their minds are then concentrated. When they abide in the perfection of diligence, one should know that their minds are then concentrated. When they abide in the perfection of meditative absorption, one should know that their minds are then concentrated. When they abide in the perfection of prajna, one should know that their minds are then concentrated. When they abide in the other factors conducive to enlightenment, one should know that their minds are then concentrated.

It is like a precious lapis lazuli jewel, which retains its exquisite color wherever it may be placed. Whether that jewel is placed in a vessel of gold, a vessel of silver, or a vessel of crystal, copper, iron, porcelain, and so forth, it never loses its lapis lazuli color. So too, whether the assembly of great bodhisattvas abides in the perfection of giving, the perfection of pure ethical discipline, the perfection of patient endurance, the perfection of diligence, the perfection of meditative absorption, the perfection of prajna, or the other factors conducive to enlightenment, one should know that their minds constantly remain in concentration. This is how I understand the meaning of what the Buddha has taught.

The Buddha then praised Purnamaitrayaniputra:

– Excellent! Excellent! It is so! It is so!

Purnamaitrayaniputra! If the assembly of great bodhisattvas, having abandoned sensual desires and unwholesome qualities, enters and fully abides in the first meditative absorption, which is accompanied by initial and sustained application of thought and is filled with the joy and bliss born of seclusion, yet, after abiding in the first meditative absorption in this way, delights in entering the stage of a hearer or pratyekabuddha, such bodhisattvas are said to have distracted minds. Thus, their minds abide in non-concentration.

Purnamaitrayaniputra! The assembly of great bodhisattvas, with initial and sustained application of thought stilled, inwardly purified, and the mind unified, enters and fully abides in the second meditative absorption, which is without initial or sustained application of thought and is filled with the joy and bliss born of concentration. Yet, after fully abiding in the second meditative absorption, if they delight in entering the stage of a hearer or pratyekabuddha, such bodhisattvas are said to have distracted minds. You should know that their minds abide in non-concentration.

Purnamaitrayaniputra! If the assembly of great bodhisattvas, having abandoned joy, abides in equanimity, complete with right mindfulness and right comprehension, personally experiencing the bliss of which the noble ones declare, “One who has equanimity and mindfulness abides in bliss,” and enters and fully abides in the third meditative absorption, yet, after fully abiding in the third meditative absorption, delights in the stage of a hearer or pratyekabuddha, such bodhisattvas are said to have distracted minds. You should know that their minds abide in non-concentration.

Purnamaitrayaniputra! If the assembly of great bodhisattvas, with pleasure and pain entirely extinguished and earlier joy and sorrow already vanished, enters and fully abides in the fourth meditative absorption, which is neither painful nor pleasant and in which mindfulness is purified by equanimity, yet, after abiding in the fourth meditative absorption, delights in the stage of a hearer or pratyekabuddha, such bodhisattvas are said to have distracted minds. You should know that their minds abide in non-concentration.

Purnamaitrayaniputra said to the Buddha:

– World-Honored One! To what extent is a bodhisattva said to have a concentrated mind?

The Buddha said to Purnamaitrayaniputra:

– When the assembly of great bodhisattvas sees those sentient beings, they think: I must diligently and energetically cultivate the bodhisattva practices. When I attain unsurpassed, complete enlightenment, I shall certainly cause those sentient beings to enter the realm of nirvana without remainder or to attain unsurpassed, complete enlightenment. To this extent, you should know that a bodhisattva has a concentrated mind.

Purnamaitrayaniputra! If the assembly of great bodhisattvas exhorts sentient beings to accept and uphold the Three Refuges, and after those sentient beings have accepted and upheld the Three Refuges, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, to this extent, you should know that a bodhisattva has a concentrated mind.

Purnamaitrayaniputra! If the assembly of great bodhisattvas exhorts sentient beings to accept and uphold the Five Precepts, and after those sentient beings have accepted and upheld the Five Precepts, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, to this extent, you should know that a bodhisattva has a concentrated mind.

Purnamaitrayaniputra! If the assembly of great bodhisattvas exhorts sentient beings to accept and uphold the Eight Precepts, and after those sentient beings have accepted and upheld the Eight Precepts, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, to this extent, you should know that a bodhisattva has a concentrated mind.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas exhort sentient beings to undertake and observe the ten precepts, and after those sentient beings have undertaken and observed the ten precepts, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas exhort sentient beings to undertake and observe the ten wholesome courses of karma, and after those sentient beings have undertaken and observed the ten wholesome courses of karma, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas exhort sentient beings to undertake and observe the full precepts, and after those sentient beings have undertaken and observed the full precepts, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas exhort sentient beings to undertake and observe the bodhisattva precepts, and after those sentient beings have undertaken and observed the bodhisattva precepts, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of generosity, and after those good men, good women, and others have become established in the perfection of generosity, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of pure morality, and after those good men, good women, and others have become established in the perfection of pure morality, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of patient endurance, and after those good men, good women, and others have become established in the perfection of patient endurance, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of diligence, and after those good men, good women, and others have become established in the perfection of diligence, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of meditative concentration, and after those good men, good women, and others have become established in the perfection of meditative concentration, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the perfection of wisdom, and after those good men, good women, and others have become established in the perfection of wisdom, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate all dharani gateways and samadhi gateways, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the Ground of Pure Contemplation, the Ground of Spiritual Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Accomplishment, the Pratyekabuddha Ground, the Bodhisattva Ground, and the Tathagata Ground, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the Ground of Great Joy, the Ground of Stainlessness, 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 Ground of the Dharma Cloud, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the five kinds of eyes and the six superknowledges, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the Tathagata’s ten powers, the four fearlessnesses, and the four unobstructed knowledges, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

O Pūrṇa, son of Maitrāyaṇī! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and after those good men, good women, and others have become established in them, they dedicate the roots of virtue they have accumulated toward the attainment of the knowledge of all modes, then to this extent one should know that the bodhisattvas’ minds are firmly settled.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the quality of never losing mindfulness and the disposition of constant relinquishment, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha’s awakening, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate all the practices of great bodhisattvas, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to cultivate the fruit of the unsurpassed, complete and perfect awakening of all Buddhas, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas, through skillful means, encourage and guide good men, good women, and others to adorn and purify Buddha-fields and bring sentient beings to maturity, and when those good men, good women, and others, having become established therein, dedicate the roots of goodness they have accumulated toward attaining the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

Pūrṇa Maitrāyaṇīputra! If great bodhisattvas wholeheartedly rejoice in those practices of generosity and so forth and seek the knowledge of all-knowing wisdom, then to this extent it should be known that the bodhisattvas’ minds are concentrated.

If great bodhisattvas have attained concentration in regard to all states of mind, they should be called those who abide in the perfection of meditative concentration. Why is this? Pūrṇa Maitrāyaṇīputra! It is because these great bodhisattvas are never separated from the supreme intention associated with the knowledge of all-knowing wisdom. If great bodhisattvas are never separated from the supreme intention associated with the knowledge of all-knowing wisdom, they are called those who abide in the perfection of meditative concentration.

Thus, great bodhisattvas who abide in the perfection of meditative concentration generate boundless, excellent qualities and swiftly realize the fruit of unsurpassed, complete and perfect awakening.

You should know that the Tathagata, the Worthy One, the Completely and Perfectly Awakened One, abiding immovably in the fourth meditative concentration, relinquishes the sustaining force of longevity and presently enters the realm of nirvana without remainder. Therefore, the perfection of meditative concentration is of great benefit to great bodhisattvas who seek the fruit of unsurpassed, complete and perfect awakening. Thus, the meditative concentration in which great bodhisattvas abide, apart from the concentration of the Tathagata, is, among all other concentrations, the most honored, the most excellent, the foremost, the highest, the sublime, the most sublime, the supreme, and the unsurpassed.

Why is this? Pūrṇa Maitrāyaṇīputra! It is because the bodhisattvas’ perfection of meditative concentration is never separated from the intention associated with the knowledge of all-knowing wisdom. The meditative concentration of the Two Vehicles is certainly separated from the intention associated with the knowledge of all-knowing wisdom. Therefore, it is inferior to the bodhisattvas’ meditative concentration, while the bodhisattvas’ meditative concentration is superior to it.

Pūrṇa Maitrāyaṇīputra said to the Buddha:

“If śrāvakas abide in this meditative concentration, realize the true nature of phenomena, and attain the fruit of a śrāvaka, while bodhisattvas abide in this same meditative concentration, realize the true nature of phenomena, become free from all attachments, and attain the state of a Tathagata, the Worthy One, the Completely and Perfectly Awakened One, why is it said that the śrāvakas’ meditative concentration is certainly separated from the intention associated with the knowledge of all-knowing wisdom, whereas the bodhisattvas’ meditative concentration is never separated from the intention associated with the knowledge of all-knowing wisdom?”

The Buddha said:

“Pūrṇa Maitrāyaṇīputra! I shall ask you a question, and you may answer as you see fit. What do you think? Śrāvakas abide in this meditative concentration, realize the true nature of phenomena, and attain the fruit of a śrāvaka. Bodhisattvas abide in this meditative concentration, realize the true nature of phenomena, become free from all attachments, and attain the state of a Tathagata, the Worthy One, the Completely and Perfectly Awakened One. Can that śrāvaka be called a Tathagata?”

Pūrṇa Maitrāyaṇīputra replied:

“No, Blessed One.”

The Buddha said:

“Pūrṇa Maitrāyaṇīputra! I shall give you an analogy, for those with wisdom understand profound meanings through analogies. Suppose an ordinary commoner ascended a king’s throne. Could that person be called a king?”

Pūrṇa Maitrāyaṇīputra replied:

“No, Blessed One. Why is this? Because that person possesses neither the merit nor the marks of a king.”

The Buddha said:

“So it is. Although śrāvakas can presently enter the four meditative concentrations and the four formless attainments, realize the true nature of phenomena, and attain the fruit of a śrāvaka, they do not possess the Tathagata’s powers, fearlessnesses, and other excellent qualities, nor his major and minor marks. Therefore, they are not called Tathagatas. Because they are separated from the intention associated with the knowledge of all-knowing wisdom and do not possess the qualities of a Buddha, they are called śrāvakas. If they have not attained these, how could they be called Buddhas?

“Pūrṇa Maitrāyaṇīputra! Because the meditative concentration in which śrāvakas abide lacks excellent qualities, its nature is inferior. Compared with the meditative concentration in which bodhisattvas abide, it does not equal even one hundredth part, one thousandth part, or even one part in an incalculable number. Why is this? Pūrṇa Maitrāyaṇīputra! It is because the bodhisattvas’ perfection of meditative concentration is never separated from the knowledge of all-knowing wisdom, adorns and purifies Buddha-fields, brings sentient beings to maturity, and generates boundless, excellent qualities. Therefore, neither śrāvakas nor pratyekabuddhas can comprehend the supreme concentration in which bodhisattvas abide.”

Pūrṇa Maitrāyaṇīputra said to the Buddha:

“What is called the bodhisattvas’ supreme concentration? By what name is such a supreme concentration known?”

The Buddha said:

“Pūrṇa Maitrāyaṇīputra! The bodhisattvas’ supreme concentration is called inconceivable. Why is this? Pūrṇa Maitrāyaṇīputra! Such a supreme concentration possesses inconceivable awe-inspiring power and enables one swiftly to realize the knowledge of all-knowing wisdom. Such a supreme concentration is also called that which brings benefit and happiness to all classes of sentient beings in the world. Why is this? Pūrṇa Maitrāyaṇīputra! It is because great bodhisattvas, wishing to bring benefit and happiness to immeasurable sentient beings, enter this concentration through skillful means.

“When such a supreme concentration becomes manifest, it can lead to boundless, sublime, supreme concentrations, enabling one swiftly to realize the fruit of unsurpassed, complete and perfect awakening and to bring great benefit and happiness to sentient beings.

“When such a supreme concentration becomes manifest, it gives rise to boundless skillful means by which immeasurable sentient beings are admonished and instructed, so that they all generate uncontaminated meditative concentration, realize the true nature of phenomena, eradicate all afflictions, and enter the realm of nirvana without remainder, or realize the fruit of unsurpassed, complete and perfect awakening.

“For this reason, the bodhisattvas’ supreme concentration is also called that which brings benefit and happiness to all classes of sentient beings in the world. Therefore, great bodhisattvas who wish to realize the fruit of unsurpassed, complete and perfect awakening must train in the perfection of meditative concentration. Whoever trains in the perfection of meditative concentration swiftly brings forth the knowledge of all-knowing wisdom.”

Pūrṇa Maitrāyaṇīputra said to the Buddha:

– Blessed One! I believe that the concentrations attained by the shravakas are superior to those of the bodhisattvas. Why? Because the shravakas fully possess the nine successive concentrations, whereas bodhisattvas attain only the first eight. Bodhisattvas do not attain the concentration of the cessation of perception and feeling; therefore, the concentrations of the shravakas are superior to those of the bodhisattvas.

The Buddha said:

– Purnamaitrayaniputra! Bodhisattvas also attain the concentration of the cessation of perception and feeling; that is, they gain mastery over this concentration, but do not actually enter it. Why? Because the Tathagata does not permit bodhisattvas to enter this concentration, for if they actually entered it, they would fall into the stage of a shravaka or pratyekabuddha.

Purnamaitrayaniputra! I shall give you an analogy, for those who are wise can easily understand this profound meaning through an analogy. Although a wheel-turning king may dwell in a remote border region, the cities and towns of the smaller kingdoms all enjoy peace and happiness; there is no need for the wheel-turning king to enter every village and settlement of those kingdoms. Could one say that because the wheel-turning king has not gone there, those places do not enjoy peace and happiness? So too, although the great bodhisattvas do not actually enter the concentration of the cessation of perception and feeling, they have already gained mastery over all these concentrations; because they have gained mastery over them, they are said to have attained them.

Purnamaitrayaniputra! It is not that bodhisattvas never actually enter the concentration of the cessation of perception and feeling. Until they have sat upon the wondrous seat of enlightenment, the Buddhas, the Blessed Ones, do not permit them to enter it. Once they have sat upon the wondrous seat of enlightenment, the Buddhas, the Blessed Ones, permit them to enter it. Why? Purnamaitrayaniputra! Do not say that bodhisattvas, by entering this concentration, would immediately fall into the stage of a shravaka or pratyekabuddha, or that the Buddhas are equal to those of the Two Vehicles, and that for this reason the Buddhas, the Blessed Ones, do not permit them to enter it.

Purnamaitrayaniputra! It is like a consecrated kshatriya great king who wishes to enter a marketplace and drink the wine of commoners. At that time, a wise minister admonishes the king: “Your Majesty should not drink wine in this place.

If Your Majesty wishes to drink, you should wait until you have returned to the palace.” What do you think? Is it because the king is unable to drink wine in the marketplace that the minister earnestly admonishes him not to drink? Because it is neither the proper place nor the proper time, according to the Dharma a consecrated kshatriya great king should not drink there.

Although he should not drink there, the king may still use the wine and other goods in the marketplace as he sees fit. Why? Because the king has authority throughout the entire realm, over its cities and towns, and over everything owned and used by the people.

In the same way, bodhisattvas possess supreme wisdom, and by virtue of this wisdom they are always capable of actually entering the concentration of the cessation of perception and feeling; however, because the Buddha does not permit it, they do not actually enter.

Why? Because for a bodhisattva to enter the concentration of the cessation of perception and feeling would be at an improper time and place. When a bodhisattva sits upon the seat of enlightenment, completely severs all false perceptions and characteristics, and realizes the ambrosial realm, only then does the bodhisattva enter the concentration of the cessation of perception and feeling. Afterward, the bodhisattva attains unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, becomes fully endowed with the thirty-two marks, and brings benefit, peace, and happiness to immeasurable sentient beings.

Purnamaitrayaniputra addressed the Buddha:

– Blessed One! The great bodhisattvas are exceedingly rare and are able to do what is difficult to do. Although they possess the power to arouse the wisdom that exhausts the outflows, for the sake of sentient beings they do not realize the exhaustion of the outflows. Why? Because bodhisattvas constantly contemplate how to benefit sentient beings and bring them peace and happiness, and therefore their supreme aspiration is always present before them.

The Buddha said:

– Purnamaitrayaniputra! So it is! So it is! It is exactly as you have said. Bodhisattvas constantly contemplate how to benefit sentient beings and bring them peace and happiness, and therefore their supreme aspiration is always present before them.

Purnamaitrayaniputra! Having contemplated this beneficial purpose, although these bodhisattvas are fully capable of entering the nine successive concentrations, they do not enter them. Why? Because these great bodhisattvas employ skillful means; although they have mastery over all concentrations, they do not enter them.

Purnamaitrayaniputra! All bodhisattvas who have first aroused the aspiration for enlightenment, as well as those who have attained non-retrogression, abide securely in the perfection of meditative concentration. Bodhisattvas who constantly abide in the perfection of meditative concentration in this way continually benefit sentient beings and swiftly bring forth the wisdom of omniscience.

Purnamaitrayaniputra addressed the Buddha:

– The great bodhisattvas possess great power. They constantly perform deeds that benefit sentient beings, are also able to bring forth the wisdom of omniscience, and swiftly realize unsurpassed, complete, perfect enlightenment.

The Buddha said:

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

At that time, Shariputra addressed the Buddha:

– Blessed One! How do the great bodhisattvas abide in the perfection of meditative concentration? By what means do they emerge from concentration?

The Buddha said:

– Shariputra! The great bodhisattvas, having withdrawn from sensual desires and unwholesome, evil qualities, with applied thought and sustained thought, enter the first meditative absorption, which is born of seclusion and accompanied by joy and bliss, and proceed until they abide completely in the sphere of neither perception nor non-perception. With respect to the meditative absorptions and attainments of the Form and Formless Realms, they successively pass through them in both forward and reverse order, penetrating them with consummate mastery and freely sporting within them; they then return to the Desire Realm with a mind not absorbed in concentration.

Why? They do not rely upon the power of concentration to be reborn in the Form Realm, the Formless Realm, or among the long-lived gods. Nor do they allow the meditative absorptions and attainments of the Form and Formless Realms to induce a mind that would perpetuate rebirth in those states. They must restrain such a mind and prevent it from arising, and they return to the Desire Realm with a mind not absorbed in concentration. By arousing this mind, they are reborn in the Desire Realm, draw near to and make offerings to the Buddhas, the Blessed Ones, and bring forth boundless qualities conducive to enlightenment.

Those reborn in the Form or Formless Realms cannot do this, because beings born in those two higher realms are dull in body and mind. Therefore, by relying upon the bodhisattvas’ skillful means, they first cultivate the higher concentrations until they have become completely proficient in them; afterward, they arouse a mind directed toward the lower realm and are reborn in the Desire Realm. Once they have fully cultivated immeasurable provisions for enlightenment, they transcend the three realms and attain unsurpassed, complete, perfect enlightenment.

It is like a man who thinks: “How can I enter the king’s palace and secretly sport and enjoy pleasures with the queen and consorts, without the king discovering it, while also preserving my life?” Having thought this, he searches for various wondrous medicines which, when taken, cause his male organ to appear at times and disappear at others. After obtaining such medicine, he seeks a way to serve the king. When the king selects him for service, the man takes the medicine to conceal his male organ and then says to the king: “Great King! Your servant no longer possesses a male organ. I beg to be appointed guardian of Your Majesty’s inner palace.” Hearing this, the king has the matter investigated, and after its truth is confirmed, entrusts him with guarding the inner palace.

The man then enters the king’s inner palace and secretly engages in intimate relations with the queen and consorts as he pleases. As time passes—one month, two months, three months—he fears that if the king discovers him, he will lose his life. He therefore takes the medicine that causes his male organ to reappear and then says to the king: “Great King! Your servant’s male organ has suddenly reappeared. I beg that from this day onward I no longer be permitted to enter the inner palace.”

The king then praises him: “This is a virtuous and truthful man. His coming and going have not violated my law.” The king accordingly bestows generous rewards and official rank upon him and appoints him to duties outside the palace. You should know that through his skillful means, this man is able to satisfy his desires while preserving his life and also receives wealth and rank as rewards from the king.

So too, through skillful means, bodhisattvas enter the four meditative absorptions and the four formless attainments, successively passing beyond each of them. Having gained mastery in these skillful means, they arouse a mind directed toward the lower realm and are reborn in the Desire Realm, draw near to and make offerings to the Buddhas, the Blessed Ones, and bring forth boundless qualities conducive to enlightenment. Until these are perfected, they do not realize the true limit.

Why is this so? Śāriputra! Because this great bodhisattva, through skillful means, does not abandon the knowledge of all modes for the sake of sentient beings. Thus, the bodhisattva, through skillful means, cultivates the perfection of meditative concentration, yet does not realize ultimate reality, nor does he enter the attainment of the cessation of perception and feeling. Until he has fully perfected the provisions for enlightenment, he continues to assume bodies in the Desire Realm and cultivate the bodhisattva practices.

At that time, the Buddha said to Ānanda:

– You should receive and retain the perfection of meditative concentration studied by the assemblies of bodhisattvas, and never allow it to be forgotten.

Ānanda replied:

– Blessed One! I have received and retained the perfection of meditative concentration studied by the assemblies of bodhisattvas, and I shall certainly never forget it.

When the Bhagavat had spoken this sutra, the Venerable Śāriputra, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Ānanda, the śrāvakas, the assemblies of bodhisattvas, together with all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others—the entire great assembly—rejoiced greatly upon hearing the Buddha’s teaching, accepted it in faith, and reverently practiced it.

Fascicle 592

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