大般若波羅蜜多經

06

Furthermore, Shariputra! When cultivating the perfection of diligence, the great bodhisattvas cultivate the perfection of diligence with mental attention corresponding to the knowledge of all knowledge, unmixed with the mental attention of shravakas or pratyekabuddhas. Employing non-attainment as skillful means, they preserve these roots of virtue and dedicate them equally with all sentient beings to unsurpassed, perfect enlightenment.

When cultivating diligence, bodhisattvas assiduously train in the difficult practice of giving. This is the armor of the great merit of the perfection of giving. When cultivating diligence, bodhisattvas assiduously guard the pure precepts and never transgress them.

This is the armor of the great merit of the perfection of morality. When cultivating diligence, bodhisattvas assiduously train in the difficult practice of patient acceptance. This is the armor of the great merit of the perfection of patience.

When cultivating diligence, bodhisattvas assiduously train in beneficial ascetic practices. This is the armor of the great merit of the perfection of diligence. When cultivating diligence, bodhisattvas assiduously train in meditative absorptions and attainments.

This is the armor of the great merit of the perfection of meditation. When cultivating diligence, bodhisattvas assiduously train in wisdom that grasps at nothing. This is the armor of the great merit of the perfection of prajna.

Shariputra! When great bodhisattvas cultivate the perfection of diligence in this way, they fully don the six kinds of armor of the great merit of the perfections. When cultivating the perfection of diligence with mental attention corresponding to the knowledge of all knowledge, great bodhisattvas neither apprehend nor attain the characteristics of the six perfections. You should know that these great bodhisattvas have donned the armor of great merit.

Furthermore, Shariputra! When cultivating the perfection of meditation, the great bodhisattvas cultivate the perfection of meditation with mental attention corresponding to the knowledge of all knowledge, unmixed with the mental attention of shravakas or pratyekabuddhas. Employing non-attainment as skillful means, they preserve these roots of virtue and dedicate them equally with all sentient beings to unsurpassed, perfect enlightenment.

When cultivating meditation, they give with a tranquil mind, and neither distracted thought nor miserliness arises before them. This is the armor of the great merit of the perfection of giving. When cultivating meditation, they guard the precepts with a concentrated mind, preventing all evils from arising before them.

This is the armor of the great merit of the perfection of morality. When cultivating meditation, they abide in compassionate concentration and practice patient acceptance, causing no distress to sentient beings. This is the armor of the great merit of the perfection of patience.

When cultivating meditation, bodhisattvas abide in serene concentration, assiduously cultivate merit, and remain far removed from all indolence. This is the armor of the great merit of the perfection of diligence. When cultivating meditation, bodhisattvas rely upon meditative absorption to produce supreme concentration and remain far removed from distracted thought.

This is the armor of the great merit of the perfection of meditation. When cultivating meditation, bodhisattvas rely upon meditative absorptions to produce supreme wisdom and remain far removed from thoughts of corrupt wisdom. This is the armor of the great merit of the perfection of prajna.

Shariputra! When great bodhisattvas cultivate the perfection of meditation in this way, they fully don the six kinds of armor of the great merit of the perfections. If, when cultivating the perfection of meditation, great bodhisattvas employ mental attention corresponding to the knowledge of all knowledge, they neither apprehend nor attain the characteristics of the six perfections. You should know that these great bodhisattvas have donned the armor of great merit.

Furthermore, Shariputra! When practicing the perfection of prajna, the great bodhisattvas cultivate the perfection of prajna with mental attention corresponding to the knowledge of all knowledge, unmixed with the mental attention of shravakas or pratyekabuddhas. Employing non-attainment as skillful means, they preserve these roots of virtue and dedicate them equally with all sentient beings to unsurpassed, perfect enlightenment.

When cultivating prajna, although they have given everything, bodhisattvas never perceive a giver, a gift, or a recipient. This is the armor of the great merit of the perfection of giving. When cultivating prajna, although they guard the pure precepts, they perceive no distinction between observing and transgressing the precepts.

This is the armor of the great merit of the perfection of morality. When cultivating prajna, bodhisattvas rely upon the supreme wisdom of emptiness to practice patient acceptance, perceiving neither one who is patient nor an object toward which patience is exercised. This is the armor of the great merit of the perfection of patience.

When cultivating prajna, although they contemplate all dharmas as ultimately empty, out of great compassion they assiduously cultivate wholesome dharmas. This is the armor of the great merit of the perfection of diligence. When cultivating prajna, although they have cultivated supreme concentration, they contemplate all objects of concentration as ultimately empty.

This is the armor of the great merit of the perfection of meditation. When cultivating prajna, bodhisattvas contemplate all dharmas, all sentient beings, and all conditioned activities as like dreams, mirages, reflections in a mirror, echoes, reflections in water, magical transformations, and cities of the gandharvas; thus they cultivate the various kinds of wisdom without grasping. This is the armor of the great merit of the perfection of prajna.

Shariputra! When great bodhisattvas cultivate the perfection of prajna in this way, they fully don the six kinds of armor of the great merit of the perfections. If great bodhisattvas employ mental attention corresponding to the knowledge of all knowledge when cultivating the perfection of prajna, they neither apprehend nor attain the characteristics of the six perfections. You should know that these great bodhisattvas have donned the armor of great merit.

Shariputra! This is called the great bodhisattvas' donning the armor of great merit for the benefit and happiness of all sentient beings.

Shariputra! Abiding in each perfection, the great bodhisattvas cultivate all six perfections and bring them to fulfillment. Therefore, this is called donning the armor of great merit.

Furthermore, Shariputra! Although bodhisattvas enter the meditative absorptions, immeasurable states, and formless attainments, they neither savor them nor allow themselves to be led by their power, nor are they reborn under the influence of that power.

Shariputra! These are great bodhisattvas who have donned the armor of the great merit of the perfection of prajna and possess skillful means while cultivating the perfection of meditation.

Furthermore, Shariputra! With regard to the meditative absorptions, immeasurable states, and formless attainments, although the great bodhisattvas abide in the view of detachment, the view of quiescence, and the views of emptiness, signlessness, and wishlessness, they do not realize the ultimate limit of reality, do not fall into the ranks of shravakas or pratyekabuddhas, and surpass all shravakas and pratyekabuddhas.

Shariputra! These are great bodhisattvas who have donned the armor of the great merit of the perfection of prajna and possess skillful means while cultivating the perfection of meditation.

Shariputra! Because bodhisattvas don the armor of great merit in this way for the benefit and happiness of all sentient beings, they are also called mahasattvas.

Shariputra! Because great bodhisattvas don the armor of great merit in this way for the benefit and happiness of sentient beings, the Tathagatas, Arhats, Perfectly Enlightened Ones throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions joyfully praise them before the great assemblies, saying: In that direction, in that world, there is a great bodhisattva named so-and-so who, for the benefit and happiness of all sentient beings, has donned the armor of great merit, adorns and purifies Buddha-fields, brings sentient beings to maturity, abides in the superknowledges, and performs the deeds that ought to be performed.

Such praise spreads successively throughout the ten directions. When devas and humans hear it, they are all filled with joy and say together: Before long, this great bodhisattva will attain the unsurpassed, perfect enlightenment that has been sought and will bring benefit and happiness to all sentient beings.

At that time, Shariputra asked Purnamaitrayaniputra:

– How do great bodhisattvas advance toward the fruition of the Great Vehicle for the benefit and happiness of sentient beings?

Purnamaitrayaniputra said:

– For the welfare and benefit of all sentient beings, the great bodhisattvas have donned the six kinds of armor of the great meritorious qualities of the paramitas. Moreover, for the welfare and benefit of all sentient beings, a bodhisattva, secluded from sensual desires and unwholesome, evil dharmas, enters and fully abides in the first dhyana, with joy and bliss born of seclusion, accompanied by initial and sustained application of thought. This is explained extensively up to the point where, having abandoned pleasure and pain and with the previous experiences of joy and sorrow having ceased, the bodhisattva enters and fully abides in the fourth dhyana, which is neither painful nor pleasant and is purified by equanimity and mindfulness.

Furthermore, relying upon meditative concentration associated with loving-kindness, with a mode of activity that is vast and immeasurable, nondual, free from enmity, harm, hatred, and affliction, the bodhisattva pervades all directions and, having well cultivated a resolute understanding that encompasses the ten directions to the limits of space and extends throughout all worlds, fully abides in the resolute understanding of loving-kindness.

The bodhisattva likewise arouses compassion, sympathetic joy, and equanimity, each with the same mode of resolute understanding. Relying upon this practice, the bodhisattva transcends all perceptions of form, brings perceptions of resistance to cessation, and gives no attention to perceptions of diversity; then, thinking, “Space is infinite,” enters and fully abides in the sphere of infinite space. This is explained extensively up to the point where, transcending the sphere of nothingness, the bodhisattva enters and fully abides in the sphere of neither perception nor non-perception.

That great bodhisattva safeguards these dhyanas, immeasurable states, and formless attainments and, using nonapprehension as the skillful means, dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! This is how a great bodhisattva proceeds toward the Great Vehicle for the welfare and benefit of all sentient beings.

Furthermore, Shariputra! For the welfare and benefit of all sentient beings, great bodhisattvas themselves abide in such dhyanas, immeasurable states, and formless attainments. Having first clearly discerned their various modes and characteristics and attained mastery over entering, abiding in, and emerging from them, they think: “I should now direct my attention in a manner corresponding to the knowledge of all-knowing wisdom and, taking great compassion as foremost, teach the dhyanas, immeasurable states, and formless attainments in order to eliminate the afflictions of sentient beings.

I should distinguish and reveal them so that beings may clearly understand the delight, faults, and escape associated with these concentrations, as well as the various modes and characteristics of entering, abiding in, and emerging from them.” Using nonapprehension as the skillful means, they safeguard these roots of virtue and dedicate them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! This is how a great bodhisattva, relying upon the paramita of meditative concentration, practices the paramita of generosity and proceeds toward the Great Vehicle for the welfare and benefit of all sentient beings.

When that great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, teaches the dhyanas, immeasurable states, and formless attainments, the bodhisattva’s mind is not intermixed with the mental attitudes of shravakas, pratyekabuddhas, and so forth. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the paramita of meditative concentration, practices the paramita of pure ethical discipline and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

When a great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, teaches the dhyanas, immeasurable states, and formless attainments, the bodhisattva accepts them with faith and delight. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the paramita of meditative concentration, practices the paramita of patient acceptance and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

When a great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, cultivates the dhyanas, immeasurable states, and formless attainments, the bodhisattva diligently cultivates these roots of virtue without rest. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the paramita of meditative concentration, practices the paramita of diligence and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

A great bodhisattva who directs attention in a manner corresponding to the knowledge of all-knowing wisdom, takes great compassion as foremost, and relies upon the dhyanas, immeasurable states, and formless attainments proceeds toward such excellent concentrations as meditative attainments, samadhis, liberations, spheres of mastery, spheres of totality, and so forth. The bodhisattva attains mastery over entering, abiding in, and emerging from them and does not fall into the levels of shravakas, pratyekabuddhas, and so forth. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the paramita of meditative concentration, practices the paramita of meditative concentration and proceeds toward the Great Vehicle for the welfare and benefit of all sentient beings.

When a great bodhisattva, directing attention in a manner corresponding to the knowledge of all-knowing wisdom and taking great compassion as foremost, cultivates the dhyanas, immeasurable states, and formless attainments, the bodhisattva contemplates the dhyanas, immeasurable states, formless attainments, and factors of dhyana as they truly are, through the modes of impermanence, suffering, and non-self and through the modes of emptiness, signlessness, and wishlessness. Yet the bodhisattva does not abandon great compassion and does not fall into the levels of shravakas and pratyekabuddhas. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the paramita of meditative concentration, practices the prajnaparamita and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

Furthermore, Shariputra! When a great bodhisattva directs attention in a manner corresponding to the knowledge of all-knowing wisdom and, taking great compassion as foremost, cultivates the concentration of loving-kindness, the bodhisattva thinks: “I must aid all sentient beings and cause them to attain peace and happiness.” When cultivating the concentration of compassion, the bodhisattva thinks: “I must rescue all sentient beings and cause them to be freed from suffering.” When cultivating the concentration of sympathetic joy, the bodhisattva thinks: “I must encourage all sentient beings so that they may all attain liberation.” When cultivating the concentration of equanimity,

the bodhisattva thinks: “I must impartially benefit all sentient beings and cause their afflictions to be extinguished.” Using nonapprehension as the skillful means, the bodhisattva safeguards these roots of virtue and dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the immeasurable states, practices the paramita of generosity and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

When a great bodhisattva directs attention in a manner corresponding to the knowledge of all-knowing wisdom and, taking great compassion as foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva resolutely does not seek the fruit of the shravaka and so forth, but seeks only unsurpassed, complete enlightenment, wishing to bring welfare and benefit to all sentient beings until the end of future time.

Shariputra! That great bodhisattva, relying upon the immeasurable states, practices the paramita of pure ethical discipline and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

When a great bodhisattva directs attention in a manner corresponding to the knowledge of all-knowing wisdom and, taking great compassion as foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva does not intermingle this with the mental attitudes of shravakas and pratyekabuddhas, but accepts with faith and delights only in unsurpassed, complete enlightenment. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the immeasurable states, practices the paramita of patient acceptance and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

When a great bodhisattva directs attention in a manner corresponding to the knowledge of all-knowing wisdom and, taking great compassion as foremost, enters, abides in, and emerges from the four immeasurable states, the bodhisattva diligently eliminates all evils, diligently cultivates all virtues, and seeks enlightenment without ever resting even briefly. Safeguarding these roots of virtue and using nonapprehension as the skillful means, the bodhisattva dedicates them equally with all sentient beings to unsurpassed, complete enlightenment.

Shariputra! That great bodhisattva, relying upon the immeasurable states, practices the paramita of diligence and proceeds toward the Great Vehicle for the welfare and benefit of sentient beings.

Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, when entering, abiding in, and emerging from the four immeasurables, takes great compassion as foremost and proceeds toward the various kinds of samadhi and meditative attainment, gains great mastery within these concentrations, is not led along by those concentrations, and does not take birth under the influence of their power. The bodhisattva safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva relies upon the immeasurables to cultivate the perfection of meditation and, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, when entering, abiding in, and emerging from the four immeasurables, takes great compassion as foremost and contemplates things as they truly are through the aspects of impermanence, suffering, and non-self, and through the aspects of emptiness, signlessness, and wishlessness, without abandoning great compassion or falling to the levels of the sravakas, pratyekabuddhas, and so forth, safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva relies upon the immeasurables to cultivate the perfection of prajnaparamita and, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Sariputra! Great bodhisattvas rely upon such skillful means. They cultivate the six perfections and, for the universal benefit and happiness of all sentient beings, proceed toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and cultivates all Dharma gateways, such as the four foundations of mindfulness, the thirty-seven factors of enlightenment, and the three gateways to liberation, up to the ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and, employing non-attainment as the means, cultivates the knowledge of inner emptiness and the other kinds of knowledge, and the knowledge of suchness and the other kinds of knowledge, safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and, employing non-attainment as the means, with regard to all dharmas equally gives rise to knowledge that is neither distracted nor concentrated; knowledge that is neither permanent nor impermanent; knowledge that is neither pleasant nor painful; knowledge that is neither self nor non-self; knowledge that is neither pure nor impure; knowledge that is neither empty nor nonempty; knowledge that is neither characterized nor signless; knowledge that is neither accompanied by wishes nor wishless; knowledge that is neither quiescent nor non-quiescent; knowledge that is neither detached nor non-detached;

and knowledge that is neither true nor false.

The bodhisattva safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Furthermore, Sariputra! Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and gives rise to wondrous knowledge that does not engage in the past, future, or present, yet not because it does not know the dharmas of the three times; does not engage in the Desire Realm, the Form Realm, or the Formless Realm, yet not because it does not know the dharmas within the three realms; does not engage in the wholesome, the unwholesome, or the indeterminate, yet not because it does not know the dharmas of the three natures; does not engage in the contaminated or the uncontaminated, yet not because it does not know contaminated and uncontaminated dharmas;

does not engage in the mundane or the supramundane, yet not because it does not know mundane and supramundane dharmas; and does not engage in the conditioned or the unconditioned, yet not because it does not know conditioned and unconditioned dharmas, safeguards these roots of virtue and, employing non-attainment as the means, dedicates them equally with all sentient beings toward unsurpassed, perfect enlightenment.

Sariputra! That great bodhisattva, for the benefit and happiness of sentient beings, proceeds toward the Great Vehicle.

Sariputra! Because bodhisattvas possess such skillful means, universally benefit and bring happiness to all sentient beings, and proceed toward the Great Vehicle, they are therefore also called mahasattvas.

Sariputra! Great bodhisattvas who thus proceed toward the Great Vehicle for the universal benefit and happiness of all sentient beings are joyfully praised amid the great assemblies by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout Buddha worlds in the ten directions as numerous as the sands of the Ganges: “In that direction, in such-and-such a world, there is a great bodhisattva named so-and-so who, for the universal benefit and happiness of all sentient beings, proceeds toward the Great Vehicle, matures sentient beings, adorns and purifies Buddha lands, abides in supernormal powers, and performs the deeds that should be done.” Such praise is transmitted successively throughout the ten directions.

All devas and humans who hear it rejoice exceedingly and say together: “Before long, this great bodhisattva will realize the sought-after fruit of unsurpassed, perfect enlightenment and cause all sentient beings to obtain benefit and happiness.”

At that time, the Venerable Sariputra asked the Venerable Purnamaitrayaniputra:

“How does a great bodhisattva cultivate by means of the Dharma of the Great Vehicle for the benefit and happiness of sentient beings?”

Purnamaitrayaniputra said:

“When practicing profound prajnaparamita, whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and employs non-attainment as the means, although cultivating the perfection of generosity, does not apprehend the perfection of generosity, nor does the bodhisattva apprehend a recipient, a gift, or any obstructing dharma. Although cultivating the perfection of moral discipline, the bodhisattva does not apprehend the perfection of moral discipline, nor perceive a bodhisattva, a transgressor of precepts, or any obstructing dharma.

Although cultivating the perfection of patience, the bodhisattva does not apprehend the perfection of patience, nor perceive a bodhisattva, an object requiring patience, or any obstructing dharma. Although cultivating the perfection of diligence, the bodhisattva does not apprehend the perfection of diligence, nor perceive a bodhisattva, an indolent person, or any obstructing dharma. Although cultivating the perfection of meditation, the bodhisattva does not apprehend the perfection of meditation, nor perceive a bodhisattva, a distracted person, or any dharma that obstructs and obscures the objects of concentration.

Although cultivating the perfection of prajnaparamita, the bodhisattva does not apprehend the perfection of prajnaparamita, nor grasp a bodhisattva, an ignorant person, or any dharma that obstructs wisdom.

Sariputra! This is how a great bodhisattva cultivates by means of the Dharma of the Great Vehicle for the benefit and happiness of sentient beings.

Furthermore, Sariputra! Whatever great bodhisattva, with mental attention corresponding to the knowledge of all knowledge, takes great compassion as foremost and employs non-attainment as the means, for the sake of prolonged cultivation cultivates the thirty-seven factors of enlightenment and the three gateways to liberation, up to the ten powers of a Tathagata, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Sariputra! This is how a great bodhisattva cultivates by means of the Dharma of the Great Vehicle for the benefit and happiness of sentient beings.”

Furthermore, Śāriputra! Any great bodhisattva who directs the mind in a manner corresponding to the knowledge of all modes, takes great compassion as foremost, and employs non-apprehension as skillful means, thus contemplates in accordance with reality: great bodhisattvas are mere conventional designations; the intrinsic nature of bodhi and sattva is empty, because it is unobtainable. Form through consciousness are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable.

The eye ayatana through the mind ayatana are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. The form ayatana through the Dharma ayatana are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. The eye dhatu through the mind dhatu are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable.

The form dhatu through the Dharma dhatu are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. The eye-consciousness dhatu through the mind-consciousness dhatu are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. Ignorance through aging and death are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable.

The thirty-seven factors of enlightenment through the eighteen unique qualities of a Buddha are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. Internal emptiness through the emptiness of the intrinsic nature of nonexistence are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable. Suchness through the ultimate limit of reality are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable.

Bodhi and Buddha are mere conventional designations; their intrinsic natures are all empty, because they are unobtainable.

Śāriputra! This is how great bodhisattvas cultivate by means of the Great Vehicle for the welfare and happiness of sentient beings.

Furthermore, Śāriputra! From the first arising of the aspiration until the attainment of the knowledge of all modes, great bodhisattvas employ non-apprehension as skillful means and constantly bring the bodhisattvas’ supernormal powers to perfection. They mature sentient beings, adorn and purify Buddha-fields, travel from one Buddha-field to another, and draw near to and make offerings to the Buddhas, the Blessed Ones. In the presence of the Buddhas, they receive the True Dharma. This is called the sublime Dharma corresponding to the Great Vehicle, and it is precisely the essential teaching studied by bodhisattvas.

Śāriputra! Although these great bodhisattvas practice the Great Vehicle, travel from one Buddha-field to another, draw near to and make offerings to the Buddhas, the Blessed Ones, mature sentient beings, adorn and purify Buddha-fields, and receive the True Dharma of the Buddhas, their minds are entirely free from any conception of another Buddha-field.

Śāriputra! Abiding in the station of nonduality, these great bodhisattvas discern the kind of body through which each sentient being may be delivered, and immediately manifest such a body.

Śāriputra! Until they attain the knowledge of all modes, wherever these great bodhisattvas are born, they never depart from the True Dharma of the Great Vehicle.

Śāriputra! Before long, these great bodhisattvas will attain the knowledge of all modes and turn the wheel of the True Dharma for devas and humans. This Dharma wheel cannot be turned by śrāvakas, pratyekabuddhas, devas, Māras, Brahmās, asuras, and others.

Śāriputra! Because bodhisattvas cultivate according to the Great Vehicle for the universal welfare and happiness of all sentient beings, they are also called mahāsattvas.

Śāriputra! Because great bodhisattvas proceed toward the Great Vehicle for the universal welfare and happiness of all sentient beings, all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions joyfully praise them before the great assemblies, saying: “In that direction, in that world, there is a great bodhisattva of such-and-such a name who, for the universal welfare and happiness of all sentient beings, cultivates according to the Great Vehicle.

Before long, that bodhisattva will attain the knowledge of all modes and turn the wheel of the True Dharma for devas, humans, and others. That Dharma wheel cannot be turned in the world by śrāvakas.” Such praise is successively transmitted throughout the ten directions. When devas and humans hear it, they all rejoice exceedingly and say together: “Before long, this great bodhisattva will attain the knowledge of all modes, turn the wheel of the sublime Dharma, and deliver immeasurable multitudes.”

At that time, the Venerable Subhūti addressed the Buddha:

“Blessed One! As the Blessed One has taught, great bodhisattvas don the armor of the Great Vehicle. In what sense is it said that great bodhisattvas don the armor of the Great Vehicle?”

The Buddha told Subhūti:

“Any great bodhisattva who can don the armor of the perfection of generosity through the armor of the perfection of prajna is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can don the armor of the four foundations of mindfulness through the armor of the Noble Eightfold Path is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can don the armor of internal emptiness through the armor of the emptiness of the intrinsic nature of nonexistence is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can don the armor of suchness through the armor of the ultimate limit of reality is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can don the armor of the Tathagata’s ten powers through the armor of the eighteen unique qualities of a Buddha is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can don the armor of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes is a great bodhisattva who dons the armor of the Great Vehicle.

“Any great bodhisattva who can transform their own body into the likeness of a Buddha, emit great radiance illuminating the entire trichiliocosm and even Buddha-worlds as numerous as the sands of the Ganges in the ten directions, and bring abundant benefit to sentient beings is a great bodhisattva who dons the armor of the Great Vehicle.

“Furthermore, Subhūti! Any great bodhisattva who dons such armor of merit emits great radiance illuminating the entire trichiliocosm and even Buddha-worlds as numerous as the sands of the Ganges in the ten directions, and also causes those worlds to quake in six ways, thereby bringing abundant benefit to sentient beings. That bodhisattva extinguishes the raging fires in all the hells and brings the sufferings of the sentient beings there to an end.

Knowing that their suffering has ended, the bodhisattva magically produces a mighty voice proclaiming refuge in the Buddha, causing them to pay homage to the Tathagata, the Arhat, the Perfectly Enlightened One. Upon hearing the Buddha’s voice throughout those hell realms, they all gain profound peace and joy in their hearts. After departing from the hells, they are born among devas and humans and attend upon the Buddhas and bodhisattvas in those worlds.

The bodhisattva also causes animals and hungry ghosts to hear the Buddha’s voice, whereupon their bodies and minds become peaceful and joyful. After dying in those realms, they are born among devas and humans and attend upon the Buddhas and bodhisattvas in those worlds.

“Subhūti! This is a great bodhisattva who dons the armor of the Great Vehicle.

“Subhūti! It is like a skilled illusionist or the illusionist’s apprentice who, at a crossroads before a crowd, conjures the realms of hell beings, animals, and hungry ghosts. The illusionist then praises the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, causing the beings in the three evil destinies, upon hearing this praise, to experience peace and happiness in body and mind; after dying in those realms, they are born among devas and humans. What do you think? Are those conjured appearances real?”

Subhūti replied:

“No, Blessed One!”

The Buddha told Subhūti:

“Great bodhisattvas are also like this. Although they enable sentient beings in boundless, innumerable worlds to escape the three evil destinies, they perceive no sentient being who has been liberated. Why? Because the nature and characteristics of all dharmas are like illusions.

“Furthermore, Subhūti! Any great bodhisattva who can don the armor of the great merit of the perfection of generosity transforms the trichiliocosm so that it resembles beryl and transforms their own body into that of a wheel-turning sage king, with the seven treasures and retinue all perfectly complete. To sentient beings who need food, the bodhisattva gives food; to those who need drink, the bodhisattva gives drink; to those who need clothing, the bodhisattva gives clothing; to those who need vehicles, the bodhisattva gives vehicles; and to those who need other necessities, the bodhisattva gives them all.

Having made such gifts, the bodhisattva teaches them, according to what is appropriate for each, the corresponding Dharma, such as generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and the perfection of prajna. Having heard these teachings, they never abandon the Dharma corresponding to the perfections until they attain unsurpassed, perfect enlightenment.

“Subhūti! This is a great bodhisattva who dons the armor of the Great Vehicle.”

Subhuti! It is like a skilled illusionist or his disciple who, at a crossroads before a multitude, conjures various kinds of impoverished sentient beings and, according to whatever they need, conjures those things and gives them in charity. What do you think? Are these illusory deeds real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– So too are the great bodhisattvas. They are able to don the armor of the great merit of the perfection of generosity, conjuring a world like lapis lazuli or transforming themselves into universal monarchs. Whatever sentient beings need, they provide, and then they expound to them teachings corresponding to the perfections. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of the great merit of the perfection of pure discipline may, for the sake of sentient beings, be born into the household of a universal monarch, inherit the throne of the universal monarch, and enjoy wealth, honor, and sovereignty. The bodhisattva establishes immeasurable, innumerable hundreds of thousands of myriads of millions of beings in the ten wholesome courses of karma; or in the four dhyanas, the four immeasurables, and the four formless absorptions; or in the thirty-seven factors conducive to enlightenment; and, in full detail, up to the eighteen distinctive qualities of a Buddha.

The bodhisattva also expounds to them teachings corresponding to such meritorious qualities, causing them to abide therein constantly without forsaking them until they attain unsurpassed, complete enlightenment.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, at a crossroads before a multitude, conjures hundreds of thousands of sentient beings and causes them to abide in the ten wholesome courses of karma and, in full detail, up to the eighteen distinctive qualities of a Buddha. What do you think? Are these illusory deeds real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– So too are the great bodhisattvas. For the sake of sentient beings, they are born into the household of a universal monarch, inherit the throne of the universal monarch, and enjoy wealth, honor, and sovereignty. They establish immeasurable hundreds of thousands of myriads of millions of beings in the ten wholesome courses of karma and, in full detail, up to the eighteen distinctive qualities of a Buddha. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of the great merit of the perfection of patience also exhorts immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of patience.

Subhuti! How does a great bodhisattva don the armor of the great merit of the perfection of patience and exhort immeasurable hundreds of thousands of sentient beings also to don the armor of the great merit of the perfection of patience?

Subhuti! From the initial arising of the aspiration until the attainment of the knowledge of all-knowing wisdom, a great bodhisattva dons the armor of patience and constantly thinks: “Even if sentient beings of every kind were all to take up cruel implements such as knives, clubs, and the like and come to harm me, I would resolutely refrain from giving rise to even a single thought of anger. Moreover, I would exhort all sentient beings to cultivate this same patience.”

Subhuti! Everything contemplated by this great bodhisattva is brought to fulfillment. Until attaining unsurpassed, complete enlightenment, the bodhisattva never forsakes this patience and causes all sentient beings to cultivate patience in the same way.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, at a crossroads before a multitude, conjures various kinds of sentient beings, some holding cruel implements and harming one another, while others exhort one another to cultivate the practice of patience. What do you think? Are such illusory deeds real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– So too are the great bodhisattvas. They themselves don the armor of the great merit of the perfection of patience and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of patience. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of the great merit of the perfection of diligence also exhorts immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of diligence.

Subhuti! How does a great bodhisattva don the armor of the great merit of the perfection of diligence and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of diligence?

Subhuti! A great bodhisattva, with mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, applies physical and mental diligence in many ways and also exhorts immeasurable hundreds of thousands of sentient beings to apply physical and mental diligence in many ways.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, at a crossroads before a multitude, conjures various kinds of sentient beings who cultivate diligence themselves and exhort others to cultivate diligence as well. What do you think? Are these illusory deeds real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– So too are the great bodhisattvas. With mental activity corresponding to the knowledge of all-knowing wisdom and with great compassion foremost, they themselves cultivate diligence and then exhort sentient beings to cultivate diligence as well. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of the great merit of the perfection of meditation also exhorts immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of meditation.

Subhuti! How does a great bodhisattva don the armor of the great merit of the perfection of meditation and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of the perfection of meditation?

Subhuti! A great bodhisattva abides in the equality of all dharmas and does not perceive any dharma as concentrated or distracted. The bodhisattva constantly cultivates the perfection of meditation in this way and also exhorts sentient beings to cultivate this meditation and equality. Until attaining unsurpassed, complete enlightenment, the bodhisattva never forsakes the cultivation of this equality and meditation.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! It is like a skilled illusionist or his disciple who, at a crossroads before a multitude, conjures various kinds of sentient beings, causes them to cultivate the practices of meditative equality, and also exhorts them to cultivate that meditation. What do you think? Are these illusory transformations real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– So too are all great bodhisattvas. They abide in the equality of all dharmas and also exhort sentient beings to cultivate this concentration. Although bodhisattvas act in this way, nothing whatsoever is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! A great bodhisattva who dons the armor of the great merit of prajnaparamita also exhorts immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of prajnaparamita.

Subhuti! How does a great bodhisattva don the armor of the great merit of prajnaparamita and also exhort immeasurable hundreds of thousands of sentient beings to don the armor of the great merit of prajnaparamita?

Subhuti! A great bodhisattva abides in profound prajnaparamita, which is free from conceptual proliferation, and does not apprehend this shore, the other shore, or any distinctions among dharmas as defiled or purified. The bodhisattva also exhorts immeasurable hundreds of thousands of sentient beings to abide in this wisdom free from conceptual proliferation.

Subhuti! This is a great bodhisattva donning the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a multitude, conjured various kinds of sentient beings and then caused them to abide in wisdom free from conceptual proliferation, and also caused them to exhort others to abide in such wisdom. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. They themselves are able to abide in wisdom free from conceptual proliferation, and they also exhort sentient beings to abide in this wisdom. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! If a great bodhisattva dons the armor of merit described above and observes all sentient beings throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions, then, if those sentient beings embrace false teachings and commit evil deeds, this great bodhisattva, through the power of supernormal faculties, manifests bodies throughout those Buddha worlds. In accordance with the wishes of sentient beings, the bodhisattva appears before them, practices the perfection of generosity, and exhorts others to practice the perfection of generosity; and so forth, up to personally practicing the perfection of prajna and exhorting others to practice the perfection of prajna.

Having done this, the bodhisattva teaches, in sounds appropriate to their various kinds, the Dharma corresponding to the six perfections, so that after hearing it, they never abandon this sublime Dharma until they attain unsurpassed, complete enlightenment.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a multitude, conjured various kinds of sentient beings and caused them to abide in the perfection of generosity through the perfection of prajna, and also caused them to lead others to abide in the perfection of generosity through the perfection of prajna. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. Throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions, they manifest bodies in accordance with what is appropriate, abide in the six perfections beginning with generosity, and never abandon them. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Furthermore, Subhuti! If a great bodhisattva dons the armor of merit described above, the bodhisattva acts with a mental attitude corresponding to omniscient wisdom, with great compassion foremost, employing non-attainment as skillful means, bringing benefit and happiness to all sentient beings, without any admixture of the mental attitudes of shravakas or pratyekabuddhas.

The great bodhisattva does not think: I should establish some sentient beings in the perfection of generosity, while other sentient beings should not be established in the perfection of generosity. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the perfection of generosity.

And so forth, up to not thinking: I should establish some sentient beings in the perfection of prajna, while other sentient beings should not abide in the perfection of prajna. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the perfection of prajna.

The bodhisattva does not think: I should establish some sentient beings in internal emptiness, while other sentient beings should not be established in internal emptiness. The bodhisattva thinks only: I should establish immeasurable, boundless, innumerable sentient beings in internal emptiness.

And so forth, up to not thinking: I should establish some sentient beings in the emptiness of the absence of intrinsic nature, while other sentient beings should not be established in the emptiness of the absence of intrinsic nature. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the emptiness of the absence of intrinsic nature.

The bodhisattva does not think: I should establish only some sentient beings in the thirty-seven factors of enlightenment, while other sentient beings should not be established in the thirty-seven factors of enlightenment. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the thirty-seven factors of enlightenment.

The bodhisattva does not think: I should establish some sentient beings in the three gateways to liberation, while other sentient beings should not be established in the three gateways to liberation. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the three gateways to liberation.

To elaborate fully, the bodhisattva does not think: I should establish some sentient beings in the ten powers of the Tathagata through the eighteen unique qualities of a Buddha, while other sentient beings should not be established in the ten powers of the Tathagata through the eighteen unique qualities of a Buddha. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in the ten powers of the Tathagata through the eighteen unique qualities of a Buddha.

The bodhisattva does not think: I should establish some sentient beings in the fruit of stream-entry through the enlightenment of a pratyekabuddha, while other sentient beings should not be established in the fruit of stream-entry through the enlightenment of a pratyekabuddha. The bodhisattva thinks only: I should establish immeasurable, boundless, innumerable sentient beings in the fruit of stream-entry through the enlightenment of a pratyekabuddha.

The bodhisattva does not think: I should establish some sentient beings in unsurpassed, complete enlightenment, while other sentient beings should not be established in unsurpassed, complete enlightenment. The bodhisattva thinks only: I must establish immeasurable, boundless, innumerable sentient beings in unsurpassed, complete enlightenment.

Subhuti! This is the great bodhisattva who dons the armor of the Great Vehicle's vast merit.

Subhuti! Suppose a skilled illusionist or his disciple, standing at a crossroads before a multitude, conjured innumerable, immeasurable sentient beings and caused them to abide in the six perfections through unsurpassed, complete enlightenment. What do you think? Would these conjured manifestations be real?

Subhuti replied:

– No, Blessed One!

The Buddha said to Subhuti:

– The great bodhisattvas are likewise. Acting with a mental attitude corresponding to omniscient wisdom, with great compassion foremost and employing non-attainment as skillful means, they establish immeasurable, innumerable sentient beings in the six perfections through unsurpassed, complete enlightenment. Although bodhisattvas act in this way, nothing they do is real. Why? Because the nature and characteristics of all dharmas are like illusions.

Fascicle 487

THE END